Questions and answers on Exodus

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VICTORIA UNIVERSITY LIBRARY

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THE LOEB CLASSICAL LIBRARY FOUNDED BY JAMES LOEB, LL.D.

EDITED BY

+ T. E. PAGE, o.n., Lirt.p.

+ E. CAPPS, PH.D., LL.D. + W. H. D. ROUSE, tirt.p.

L. A. POST, m.a. E. H. WARMINGTON, M.A., F.R.HIST.SOO,

PHILO

SUPPLEMENT II

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PHILO SUPPLEMENT

II

QUESTIONS AND ANSWERS ON EXODUS

TRANSLATED FROM THE ANCIENT ARMENIAN VERSION OF THE*ORIGINAL GREEK BY

RALPH MARCUS, Pu.D. PROFESSOR OF HELLENISTIC CULTURE, UNIVERSITY OF CHICAGO

CAMBRIDGE, MASSACHUSETTS

HARVARD UNIVERSITY PRESS

LONDON

WILLIAM HEINEMANN LTD

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CONTENTS OF SUPPLEMENT II

PAGE

List oF Puit0o’s Works : . sik

Questions aND ANswers on Exopus—

Book I : : ‘ : ; 2

Book II. ; : } pa 88

Appenpix A: Greek FRAGMENTS OF THE QUAES-

TIONES ; ; paral i

- Appenpix B: Tur Oxp Latin Version or QG tv.

154-245 4 ; i : : : . 265

INDEx ; : : ; rps ¥

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LIST OF PHILO’S WORKS

SHOWING THEIR DIVISION INTO VOLUMES

VOLUME

A.

uM.

Ill.

nN.

IN THIS EDITION

On the Creation (De Opificio Mundi) Allegorical Interpretation (Legum Allegoriae)

On the Cherubim (De Cherubim) On the Sacrifices of Abel and Cain (De Sacrificiis

Abelis et Caini) The Worse attacks the Better (Quod Deterius Potiori

insidiari solet) On the Posterity and Exile of Cain (De Posteritate

Caini)

On the Unchangeableness of God (Quod Deus im- mutabilis sit)

On Husbandry (De Agricultura) On Noah’s Work as a Planter (De Plantatione) On Drunkenness (De Ebrietate) On Sobriety (De Sobrietate)

On the Confusion of Tongues (De Confusione Lin- guarum)

On the Migration of Abraham (De Migratione Abrahami)

Who is the Heir (Quis Rerum Divinarum Heres) On the Preliminary Studies (De Congressu quaerendae

Eruditionis gratia)

. On Flight and Finding (De Fuga et Inventione) On the Change of Names (De Mutatione Nominum) On Dreams (De Somniis)

- On Abraham (De Abrahamo) On Joseph (De Iosepho) Moses (De Vita Mosis)

vii

LIST OF PHILO’S WORKS VOLUME

VII.

Vill.

IX.

X.

On the Decalogue (De Decalogo) On the Special Laws Boke I-III (De Specialibus

Legibus)

On the Special Laws Book IV (De Specialibus Legi- bus)

On the Virtues (De Virtutibus) , On Rewards and Punishments (De Praemiis et

Poenis) }

Every Good Man is Free (Quod Omnis Probus Liber sit)

On the Contemplative Life (De Vita Contemplativa) On the Eternity of the World (De Aeternitate Mundi) Flaccus (In Flaccum) Hypothetica* (Apologia pro Iudaeis) On Providence’ (De Providentia)

On the Embassy to Gaius (De Legatione ad Gaium) GENERAL InDEx To Votumes I-X

SUPPLEMENT

i;

II.

viii

Questions and Answers on Genesis # (Quaestiones et Solutiones in Genesin)

Questions and Answers on Exodus ? (Quaestiones et Solutiones in Exodum)

GENERAL InDEx To SuppLEMENTs I-II

1 Only two fragments extant. ? Extant only in an Armenian version.

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EXODUS

BOOK I

*]. (Ex. xii. 2) ¢ “ This month (shall be) for you the beginning of months; it is the first in the months of the ear.” > (Scripture) thinks it proper to reckon the cycle of months

from the vernal equinox.° Moreover, (this month) is said to be the “ first ’’ and the “ beginning ”’ by synonymy,’ since these (terms) are explained by each other, for it is said to be the first both in order and in power ¢ ; similarly that time which proceeds from the vernal equinox also appears (as) the beginning both in order and in power, in the same way as the head (is the beginning) of a living creature. And thus those who are learned in astronomy have given this name’ to the before-mentioned time. For they call the Ram the head of the zodiac 2 since in it the sun appears to produce the vernal equinox.” And in addition to this, it was fitting for it to be (the beginning) #

* Philo comments on this verse, without quoting it literally, in De Vita Mosis ii. 222-223 and De Spec. Leg. ii. 151-152.

> LXX 6 pv otros bul apy?) wnvav, mpards eotw dbyiv év rots nol Tod évavrod.

° amo THs €apwihs ionepias. 4 Kara ovvwvupiar. * Kal Ta€er Kal Suvdper. f i.e. of “‘ head.” g Xr \ A / ‘ ,

Kehadnv tod Cwoddpov . . . Tov KpLdv. ” Cf. De Opif. Mundi 116 AAwos durras Kal” Exacrov éwav-

Tov amoTeAdv tonuepias . .\. THY ev eapwy ev KpLd. * I follow Aucher in supplying the words “ the beginning ”

(Aucher “ exordium ’’), to which nothing corresponds in the Arm. text. 2

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EXODUS, BOOK I

of the times that come into being during the year. Ac- cordingly, when the fruits of things that are sown become

_ full grown on the trees, then they receive the beginning of bearing, in order that the gracious acts of God may be prolonged perpetually as they replace one another and as they join the ends to the beginnings and the beginnings to the ends. But in the first creation ° of all things, in which He also made the world,’ He constituted all things at the same time to be filled with their fruits of mated thoughts.* For it was proper that this be so, since the Father left no appearance ° at all of superfluity or deficiency. And this was especially for the sake of man, to whom He

- was about to entrust the beginning of customs,’ that he

he

might immediately find all things perfect and perfectly produced.’

And that (Scripture) presupposes” the vernal equinox to be the beginning of the cycle of months is clear from the notions of time held ‘ in the ordinances ’ and traditions of various nations. And one may make certain of this * from

the sheaves of first-fruits' which (Scripture) commands

* Only slightly different is the wording of the Greek frag- _ ment (which contains only this sentence of the section), “O7rav

of THY omaptav Kaprol TteAcwOdaw, of tav Sévdpwv yevécews a A / @ 7 c ~ ~ , ‘ A apx7v AapBavovow iva doArxevwow ai Tod Oeot yapires TOV aidva, map’ dAAwv aAdar dSiadexdpevar Kal ouvdrrovaa TéAn wev apyais,

errs dé réAcow, areAevrnTor dow. The last two words appear to e an addition to the original text of Philo.

® Prob. Snprovpyia : Aucher “* productione.”’ ° tov KOGpOoP. 4 The last phrase is obscure to me: Aucher “ plena pro-

_ priis fructibus connaturalis consilii.” * Aucher “ suspicionem.” t dv. 9 reAccoyornbevra. ® droriOna. * €« TOY xpovwr Karadnjyewv vel sim. : Aucher renders more

literally, ‘‘ ex retentis temporibus.” i Aucher “ ordinem.”’ ® axpiBdoaev av 1s: Aucher “ certius id verificet.”’ | Bpayparwr ra&v dmapyadv (Lev. xxiii. 10-11), cf. De Spec.

Leg. ii. 162, 175.

3

QUESTIONS AND ANSWERS

(us) to bring on the second day of the festival * for the needs of the service,’ and spring is the season of harvest.°

But one may be in doubt why it is that since there are — two equinoxes, the vernal and the autumnal, which nature 4 established as the just canons ° of the equinoxes, it was not from the autumnal one but from that which falls in spring that (Scripture) begins to reckon time.’ For it is in the spring that every fertile place both in mountain and plain grows and blossoms and bears fruit, but in the autumn, so soon as there is gathered whatever fruit the earth has borne, the plants lose their leaves and dry up. But it is necessary to attribute the beginning to the better and more desirable (season). To me, moreover, it seems that the autumnal equinox is to the vernal as a servant is to a queen. For it ministers to the earth by giving it rest and by making lighter the trees which have been suffering hardship in their nature, and by fighting like a brave athlete, it enables them to gather together their strength and to make a new start from the beginning.’ Now, if this is so, no one will err in saying that in the same way as heaven (is superior) to (the rest of) the universe,” so among the seasons the spring is prior to and more sovereign than the autumn.

But not all (peoples) treat the months and years alike, but some in one way and some in another. Some reckon by the sun, others by the moon. And because of this the initiators of the divine festivals have expressed divergent views about the beginnings of the year, setting divergent

* Of Unleavened Bread or Passover. » Aucher ‘in usum ministrorum.”’ According to Ley.

xxiii. 20 the sheaves are to be given to the priests. ° i.e. of barley. @ » dvats. ® Kavovas. f See QG ii. 17 notes. 9 Aucher renders somewhat differently, ‘“‘ hoe enim colit

terram, quiete ei data, et arbores levitate donat, quum de- fatigata fuisset earum natura, luctatoris instar generose certans, qui velut pugil cum adversario optime congressus foret, sinit ut lassus renovetur rursum ex principio.”

® + 6Aw: Aucher “* mundo.”

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| beginnings to the revolutions of the seasons suitable to

EXODUS, BOOK I

the beginnings of the cycles. Wherefore (Scripture) has added, “‘ This month (shall be) to you the beginning,”’

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conversatur.”’

making clear a determined and distinct number of seasons, lest they follow the Egyptians, with whom they are mixed, and be seduced by the customs of the land in which they dwell. For He wishes this season to be (the beginning) of creation for the world, and the beginning of months and years for the race.’ Now the season in which the world was created, as anyone will ascertain in truth who uses a proper method of inquiry (and) deliberation, was the season of spring, since it is at this time that all things in common blossom and grow, and the earth produces its erfected fruits. And, as I have said, nothing was imper- ect in the first creation of the universe.° For special care was taken that the race should be civilized ¢ and receive a special portion of excellence in honour of (its) piety,’ (namely) this megalopolis, the world,’ and civilization,’ by which it manages its economy.” Wherefore He thought it proper that the same season (should be) a memorial both of the creation of the world and of that which is kin to it,’

* Aucher renders slightly more freely, ‘‘ ne in Aegyptiorum abirent mores, mixtim in regione eorum habitantes consue- tudine seducti.”

> +@ yéve. Apparently the human race, not merely the Israelite nation, is meant.

© ovdev aredés ‘a €v TH mpwTn Tod Gdrov yevécet. @ The original probably had zodreveoPau, in the sense

given above rather than its more usual senses “‘ to behave _ politically ’ or ‘‘ to be governed’: Aucher “‘ optime con- _ versaretur in mundo.”

& ris edocBeias. f Of. De Spec. Leg. i. 34 tov obv adixdpevov eis tiv ws

—GAnPas peyaddrodw, Tovde Tov Kdopov .. . Evvorav ArjeoDar Set _ Tob TrownTod Kal matpos Kal mpocére tyenovos.

9 wodtreiav: Aucher “ urbanitatem.” / a oixovopia xpfrat: Aucher “ qua dispensatione bene

* Apparently time is meant as that which is kin to the world

5


again in order that the spring might be the beginning of every time, for time came into being together with the creation of the world. And the race,* following nature and the whole dispensation of heaven,’ reckoned ° the seasons similarly and in harmony with the months and years, giving the same priority to the spring as it has m the creation of the world. For at the command of the Lord,? wherever it was arranged * that they should change their — dwelling from Egypt, being persuaded by clear words, He — prescribed ’ the first month as the time of migration.’ — But this is the same as the seventh (month) in the solar period, for the seventh (month) from the autumnal equinox is described as the time of migration, and it is the first (month) according to the solar reckoning.”

2. (Ex. xii. 8, 6) Why does (Moses) command that from the tenth (day of the first month) a sheep be kept for the fourteenth (day), which was to be sacrificed ? ¢

a

b See note 6 on p. . 1g ~ a 9 a 18 , axddovbov 7H pvaer Kai 6An TH TOD odpavod oiKovopia. ¢ Aucher “ aptavit.” ee. ; 4 The Arm. reads ar arn zain, lit. “‘ at the voice of the

man,’’ but I have ventured to emend arn “‘ man” to tearn ‘* Lord.”

¢ Lit. “‘ it was made”: Aucher “‘ oportebat.” fF Lit. ‘* wrote.” 9 azrovKias. » Nisan (March-April) is the first month of the vernal or

festival calendar, and the seventh month of the autumnal or - civil calendar, which begins with Tishri (Sept.-Oct.). The —

_— ee.

above passage has a close parallel in De Spec. Leg. ii. 150 — EBdono0s wv 6 pry obros (Nisan) dpiOu@ re Kal tafe Kara Tov HAvakov KvKAov Suvdyer MPAs €oTt, 810 Kal mp@ros ev rais lepais

>

BiBAos avayéypanra.. ag a , ~ \ , , t ¢ ,

LXx TH Sexatn Tod pnvos tovrov AaBérwoav Exaotos mpd- Barov kar’ oikovs matpia@v, exaotos mpdBarov Kar’ oikiav . . . (vs. 6) Kai €oras dpiv Svarernpynyevor ews THs TecoapeokaidexaTns — Too pnvos Tovrou, Kal opdfovow avro mav 70 mAHO0s cuvayayiis vidv *lopanA mpos éorépav. Philo quotes part of vs. 3 and comments on it differently in De Congressu 106-108; he — also alludes to vs. 6 in De Vita Mosis ii. 224-225,

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EXODUS, BOOK I

In the first place, (this was commanded) in order that he who offered sacrifice might perform the sacrifice not offhandedly ¢ and on the spur of the moment and without preparation but with care and thought as if rendering thanks to God, the saviour and benefactor of all (men).° In the second place, by this allusion ° to the sacrifice which was to be prepared beforehand he wishes to teach this first, (namely) that he who was about to offer the sacrifice should first prepare his soul and body *—the latter by abstaining from uncleanness in holiness and purity, and the former by quietly giving himself up to God ¢ in order that it might be released, even though not altogether, from the passions that disturbed it, for, according to the saying, one should not enter with unwashed feet on the pavement of the temple of God.’ In the third place, he wishes to test the nation for several 2 days as to just how it stands in respect of faith,” since he clearly knew (them to be) of two minds,‘ not having been prepared beforehand for sacrifice and through negligence not having taken thought as was suitable and fitting. In the fourth place, he clearly introduces the defeat of the Egyptians, for though they were not altogether crushed and dismayed by the things which had happened to them, he was referring to the evils which were about to overtake them in five days and which they would have to endure one after another’ when the enemy would prepare to offer the sacrifices of victory. That is the literal meaning.* But as for the deeper meaning,’ it was fitting that this should be, (namely) that the numbers and the nature of all things should be brought

The Arm. uses two expressions to render zapépyws. TO owripe kal evepyérn mavrwv ed. aiviTTopevos. @ rhv buxny Kal TO cpa. T@ evOovorav or emBeralew. Cf. De Vita Mosis ii. 138 on Ex. xxx. 19. Aucher ‘ multis.”’ » mpos miorTw.

* Aucher “ dubio actos.” 4 Aucher renders slightly differently, ‘ illud quoque

futurum eis malum quod post certos quoque dies debuissent perpeti.” ® 70 pyrov. ' +0 mpos Sidvorav.

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together. For when souls’ appear bright and _ visible, their visions ° begin to hold festival,‘ hoping for a life without sorrow or fear as their lot and seeing the cosmos ° with the weight of the understanding ’ as full and perfect, in harmony with the decad.? That is to say, what else would its experience ” be but festive ? *

3. (Ex. xii. 3b) Why is it that (Moses) commands a sheep to be taken “ in accordance with the houses of the clans ” 4?

In the first place, because clans are a kind of great kin- group and a large number of men,* but small are those (clans) which in accordance with the houses and by blood are reduced to a small number of men. And so, bringing those (groups) which are small into kinship with the large

* Apparently Philo is thinking of the numbers ten and fourteen in relation to the lunar calendar.

> wuyai (see note d). ¢ Or ** forms’: Aucher “ visus.”’ 4 One is tempted to restore the apparently corrupted

original as, ‘“‘ For when bright and visible visions appear to souls, they (7.e. ‘‘ the souls ’’) begin to hold festival.” It seems that the original had yvyais, not puxai.

¢ Arm. zard, which Aucher renders literally by “ ornamentum,” obviously reflects xécyov in the sense of ‘* cosmos.”

f Slightly emending the Arm. which seems to reflect rod Aoyou oAKh, cf. De Plantatione 21 tiv mpos 76 dv dtavolas AK.

9 This is the best sense which I can get from the obscure clause, which Aucher renders, “ vitam tristitia et timore carentem sperantes sortiri certo in decimo plenum, et per- fectum cernentes ornamentum rationis perpensionisque.”’

B aabos.

* €opr@des. 5 ~xx AaBérwoav Exaotos mpdBarov Kat’ olkovs mrarpidv (Heb.

** of the fathers ”’), éxaoros mpoBarov kar’ oixiav. In De Con- gressu 106 Philo quotes part of the verse, dexarn Tod pnvos tovtou AaBérwoav Exaotos mpoBarov Kar’ oikiavy, and comments in part as here, see below. See also De Vita Mosis ii. 224.

K ueydAa ties ovyyéverat Kal moAvavOpwria. Philo here anticipates his comments on vs. 4 in § 5 below.

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EXODUS, BOOK I

ones, he makes them worthy to be table-companions * and to come together in one place for the sharing of salt and offerings and sacrifices, which makes for harmonious affec- tion ® and binds it more firmly. For law is always a maker of peace and unity,’ especially as they were about to go on a journey. But on a journey tent-mates ? are useful, and he thought it right for them to make this after beginning with sacrifice. In the second place, he commands that everyone’s sacrifice shall be made “in accordance with the house,” (and also the sacrifices) of defenders and allies,* since in every house of their adversaries the death of the first-born was to take place, so that anyone seeing one (death) after another may at the same time praise and fear the beneficence and just acts (of God). For unexpected things ’ happened within a short time : among some there would be the offering of sacrifices, among others the destruction of the first-born; for some there would be festivals and rejoicing, for others mourning and sorrow ; for some there would be blessings and hymns, for others

_ wailings and groans and incessant lamentations. That is the literal meaning.’ But as for the deeper meaning,”

it is this. The sheep is “ progressive,” as the name itself shows, being so called in accordance with the progress ‘ of the soul, and it indicates improvement.’ And he wishes that not in one part but in all their parts, by which I mean

their nature,* they may progress and grow in virtue ! in _ respect of their senses and words and sovereign mind,”

@ dporpameélous. > Prob. diAdav: Aucher ‘‘ amorem.” © eipyvns Kal evacews del Snusoupyds eoTw 6 vouos.

avoxnvor, rendered by two Arm. nouns. ___ * Apparently this is a reference to the Israelites’ “‘ neigh- _ bours ”’ mentioned in vs. 4, see § 5. FF wapddo€éa. 9 +O pyrov. TO mpos Sudvovav.

* mpoxommy, expressed by two Arm. nouns. _ 4 The same connexion between pascha, the Paschal lamb, and spiritual progress is made in De Congressu 106 76

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puyixov Ildoya, 7. . . SudBaors mpds 70 Séxarov . . . fepoupyeiv ia dvvnTa Tas aoweis Kai ducdpous TpoKoTas.

dvov. ' aperh. m ‘ A > 6 / ‘ ‘ r / ‘ ‘ ¢ / ~

Kata Tas atolyaets Kat TOUS Aoyous Kal TOV NyE“ova vodbv.

9


in order that their natural kinship,* admitting a stronger likeness,’ may more firmly bring about a harmony consisting of counsel and justice.°

4. (Ex. xii. 11) ¢ But what is the Pascha,’ which is interpreted as ‘‘ Passover ”’ 4?

They make the Passover sacrifice while changing their dwelling-place in accordance with the commands of the Logos,’ in return for three beneficent acts (of God), which are the beginning and the middle of the freedom to which — they now attain.” And the beginning was that they were able to conquer the harsh and insupportable masters of whom they had had experience and who‘ had brought all — kinds of evil upon them, and this (came about) in two ways, by having their force’ and their numbers increase. And the middle was that they saw the divinely sent punishments and disasters which overtook their enemies, (for) it was not the nations which fought against them but the regions of the world and the four elements * which came against them with the harmfulness and violence of beasts. That is the literal meaning.’ But the deeper meaning” is this. Not only do men make the Passover sacrifice when they change their places but so also and more properly ” do

® 4 dvoik? ovyyeveta. > oikevornra. ¢ Aucher ‘“‘ copiam prudentiae et justitiae.” @ Since the name Pascha does not occur before vs. 11 in

Ex. chap. xii, the present section should follow § 18. ¢ Arm. P‘esek (Heb. Pesah). f SiaBaors or d:aBarypia as elsewhere in Philo, e.g. Leg. All.

iii. 154, De Sacr. Abelis 63, De Migratione 25, De Vita Mosis ii. 224. See also De Spec. Leg. ii. 146-148 for an allegorical explanation of the name.

9 rod Adyou: Aucher “‘ verbi (divini).” » Aucher “ quae sunt principium et medium et proxima

consecutio libertatis.”’ # Reading Arm. ork‘ for the meaningless oyk*. J §¥vapw: Aucher “ virtutem.”’ k +a Tod KOopou pépn Kal Ta TéTTApa OTOLYEla. 1 +0 prov. ™ +70 ampos didvo.ay. ” oixedrepov.

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EXODUS, BOOK I RL IAT OLE AIS

NS EEEEEeyeEeEeEyEyEEEEE——E _ souls when they begin to give up the pursuits of youth and their terrible disorder * and they change to a better and

older state. And so our mind ® should change from ignorance and stupidity to education and wisdom,° and from intemperance and dissoluteness to patience and modera-

tion,’ and from fear and cowardice to courage and confidence,’ and from avarice and injustice to justice and equality.’ And there is still another Passover of the soul ” beside this, which is its making the sacrifice of passing

___ over from the body ; and there is one of the mind, (namely, ___ its passing over) from the senses”; and as for thoughts,’ : (their passing over consists) in one’s not being taken with

oneself / but in willingly thinking further of desiring and emulating prophetic souls.*

5. (Ex. xii. 4a) Why is it that (Moses) commands that “if there are few in the house,” they shall take their neighbours “in accordance with the number of souls ” ! ?

ordow: Aucher “ insipientia.”’ > 6 voids. e€ dmaidevoias Kai avoias eis madeiav Kal codiar. e€ axpaoias Kal axodacias €is bropovny Kal awhpoodtyny.

e > / ‘ / > > 7 ‘ / ex $oBov Kat SdeAias eis avdpeiav Kai Oapoos: Aucher renders incompletely, “* ex timore in fortitudinem.”’

t &x mieovetias Kai adixias eis Sixaroodvnv Kal iodrynra. 9 ris puxijs. » rdv aicOjnoewv. * trav Aoytopav. i i.e. with one’s own importance: Aucher “ ut non a se

capiatur.”’ * mpodytikav yuxadv or mvevpdrwy: Aucher “ spirituum

propheticorum.” ' pxx é€av dé dAvyoorol How of év TH oikia Wore 2 elvar ixavods

eis mpdBarov, ovAdAjpiperar pel” Eavtod Tov yeirova Tov mAnoiov avrod: Kara apiOuov yvydv xrA.: the Heb. reads somewhat differently ‘‘ And if the house (i.e. household) be too small for a sheep, then it and its near neighbour shall take (it) for its house by the number of souls.” In Quis Rer. Div. Heres 193 Philo quotes the verse in the following form, éay dAlyou dow ot &v TH oixia dare pr ixavods elvas eis 76 mpoBarov, Tov mAnoiov yeirova mpooAaBeiv, kar’ apiOuov thuydv KrA.

xX a &

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From the literal text * you see how much love of mankind and common feeling ° he shows, since the divine Word gives the command ° not only to keep (the festival)? but also to take thought about giving a share in it ¢ to their neighbours and those near by, both in equality and in likeness. For it is about a most honourable thing—and what is more honourable than sacrifice >—and about that which is held in honour and is a matter of sharing in the smallest things that he seems to be legislating 7 in the present passage.’ That is the literal meaning. But as for the deeper meaning,” there are some souls which have a full and complete kinship,’ being adapted to the nobility of concord,’ their thoughts being in accord with their words, and their words with their deeds.* And there are others which lack the elements ' of eternity, being deficient in nobility. Now these elements pour out love,” always” receiving neighbours and those who come near. For as a kind of neighbour and as near to us in respect of desire for virtue ° (we-may consider) the theories of the so-called school studies.?2 And one who is nourished by these and keeps in practice,’ makes up for his deficiencies by receiving the common discipline of the mind.” And the instruction of the school studies should be not childish and puerile but rational* and

® év 7@ pyta. » diAavOpwriav Kai Kowwviar. ° mpoorarrovtos Tod Oeiov (or iepod) Adyou. ¢ Aucher renders, “ servare,” without supplying an object. ° Kowwviav. F youobereiv. 9 The meaning is not wholly clear. ® +6 mpos didvoav. * ovyyéverav. 5 xadoxayabia opovoias vel sim. * r&v BovaAdy trois Adyous Kal THv Adywv Tois Epyots Spovoovy-

TW.

? Lit. “ parts.” ™ €pwra exxéer: Aucher ‘‘ amore efluunt.” " Aucher renders the adverb freely, “‘ humaniter.” ° dperijs. ? ra Ta&V eyKuKAiwy Aeyonéevww Oewphpara. ¢ Aucher “ instructus . . . solido exercitio.” " zhv Kowny Tod vod madelav. ® oyiKy.

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EXODUS, BOOK I

accountable ¢ and spiritual,” for it adapts the mind to the number of souls.°

*6§. (Ex. xii. 4b) Why does (Moses) command that everyone shall ‘‘ number sufficient for himself ”’ for the sacrifice ? ¢

In the first place, excess and defect of equality * produce inequality.‘ And inequality,’ if I-may use rather mytho- logical terms, is the mother of injustice, just as, on the other hand, equality * is (the mother of) justice. But sufficience is midway between excess and defect.’ In this passage Holy Scripture lays down (the rule), “ Nothing too much.”’* But in the second place, one’s own labour in tilling the soil is a measure of moderation ' in the things necessary and useful for bodily life. And it is natural™ for it to have as sisters frugality and contentment” and

@ Lit. “taken into account’’: Aucher “ aestimatione dignum.” > TvEvpLaTLKT.

¢ Aucher ‘‘ quoniam secundum numerum animarum id econciliat mentem,”’ which does not make much sense.

@ Lxx Exaoros 70 apKxodv atr@ cvvapiOuroera eis mpdBarov : Hebrew ‘ everyone according to his eating you shall number for the sheep.” In Quis Rer. Div. Heres 192-193 Philo quotes this verse as an illustration of “* proportioned equality,’ the wording of the latter part being t €xaoros ro dpKotv atta ovvapiOuArat. ® igérnros, rendered by two Arm. nouns.

’ The Greek frag. reads more briefly depBodai xa eArciifers dviadtnTa éyévvnaar.

9 Aucher mistakenly takes this noun as the second object of “‘ produce ”’ in the preceding sentence.

» Here again iodrns is rendered by two Arm. nouns. * Slightly emending the Arm. on the basis of the Greek

frag., aviadrns 5é, va abros pvOixdrepov xpjHowpar Tots dvdpacw, pnp adicias eoriv, ws eumradw iadrns SiKaoovvys.

i So the Greek frag., dmepBodjs 5é Kat eAreiibews péaov 76 adrapkés.

* Similarly the Greek frag. (which ends here), & & 76 fepov ypdppa tepréxerar 70 “ undev ayav.”

awhpoovvns éTpov. ™ eikds. " Prob. eddpoovvn : Aucher “ facilitas.”’


unexcessive virtue * and everything which accepts the task of attacking and overthrowing arrogance.

*7. (Ex. xii. 5a) Why does (Moses) command (them) to take a ‘“‘ perfect male sheep of one year” ®?

(It is to be) perfect in two physical features,’ (namely) in the sensitive parts of the body and also in the other organs.* For an imperfect (sacrifice) is not worthy to be brought to the altar of God. And (it is to be) male, first, because the male is more perfect than the female. Where- fore it is said by the naturalists that the female is nothing else than an imperfect male.* In the second place, since it was commanded by the king of the land that the males should die, he thought it right, in face of this and also for the sake of thanksgiving, to make a sacrifice of male animals. And third, because of the king’s cruelty and wickedness ‘ in ordering the proclamation against the Hebrew children, (he thought it right) to nourish the female and to kill the male (sheep). For since the (king’s) command had been annulled by the friendliness and humaneness and power of God,’ it was proper to give thanks for the males unexpectedly *” kept alive by (making) male sacrifices. And (the sheep is to be) a year old, since the males become perfect ‘ in a year. For having added the

® dpern. : : f 2 » LxXx mpoBarov téAeov apoev (v.1.+duwpov) emataov Eorat

dpiv. © xara dvo HAKias. * Kal Kata Ta aicOynTiKa Tod cdparos pépn Kal Kara 7a GAAa

opyava. ¢ So the Greek frag. (which contains only this sentence

and the last sentence of this section), Aéyera bad dvoid avip&v, oddev Erepov elvar OAAv 7) aredés dpcev. For the thought see Aristotle, De Gener. An. 775.a; cf. Plato, Timaeus 90 « ff.

* Aucher inadvertently omits the second noun in his rendering. ess oiketoryte Kal prravOpwrig Kal Suvdwer rod Geo6: Aucher

per humanissimum beneficium divinae potentiae.”’ % dmpoodoKkytws or mapadd~ws : Aucher * subito.” * rédevor, 7.¢. full-grown.

14

ae ar

EXODUS, BOOK I

“ perfect’ as a sort of prime consideration,* he further adds those details in which it is perfect, (namely) that it is more perfect than the female, while the ‘“‘ year old ” shows the time sufficient for the perfecting of such animals. That is the literal meaning.’ But as for the deeper meaning,’ progress ¢ toward piety and worthy holiness * ought to be both male and of a year’s (duration). But what this means must be shown. Some (men) who have progressed in virtue turn back and flee before they have reached the end,’ for the newly grown power of virtue in the soul ” is destroyed by ancient error,” which after being quiet for a short while again returns to the attack with great power.‘

8. (Ex. xii. 5b) Why is a sheep chosen ? 4 Symbolically,* as I have said,’ it indicates perfect pro-

gress,” and at the same time the male. For progress is indeed nothing else than the giving up of the female gender " by changing into the ite: since the female gender

* Aucher “ tamquam principale.” > +0 pnyTov. ° +0 mpos duavovav. 4 The Arm. uses two nouns to render ras mpoxomds. ¢ én’ a ae kal agiay ayornra. t So the Greek frag., évior mpoxdyavres én’ aperiv brevoaTnaav

mpiv edixéabas Tod réAovs. 9 Slightly different is the reading of the Greek frag., rip

apr. duvowevynv apiotoxparevay év ux. » Here again the Greek frag. differs somewhat, xafeAovons

_ Tis madads dAvyoxparetas (v.l. dyAoKparias),. * So the Greek frag., 7) mpos dA‘yov jpeujoaca madw &€& dr-

apxijs wera mAciovos Suvdpews avremébero (v.1. evamebero). ? Lxx (mpdBarov) . . . awd T&v apvdv kal t&v éepidwy (Heb.

_‘* from the sheep and from the goats ”) Ajpipecde. ® cupPorAKas.

In the preceding section. ™ mpoxonnvy tedeiav. Perhaps the original was zpoxomiy

teevdrntos, as in De Ebrietate 82. On the word zpdBarov as a symbol of zpoxory see Leg. All. iii. 165 and De Saer. Abelis 112. " rob OjAEos yévous.

15


is material, passive,* corporeal and sense-perceptible,” while the male is active, rational, incorporeal and more akin to mind and thought.° But not ineptly ¢ has it added “ of a year,’’° since the year is (so) called from the fact that it holds everything contained within itself.’ But since in two of the four seasons, (namely) in autumn and winter, plants lose their leaves and dry up, and, on the other hand, in two (seasons, namely) spring and summer, they flower and bear fruit, so do the souls of progressive men experience similar things.’ For when they cast off the causes of life,” they become almost entirely dry, being changed by desires ‘ and all the other sorts’ of passion.* And then ! it ™ brings forth new buddings” of prudence and moderation,’ and sometimes bears and brings forth perfect fruits of wisdom.” But as for the command to prepare lambs and kids,? perhaps (it was given) because the Egyptian considered these animals especially divine, in order that the protector and champion * might show the overthrow of their adversaries and by what power they were destroyed who were unable

2 Aucher “‘ vitiosum,”’ see next note. » bAKOv Kal mdoxov Kal owpartiKoy Kal aicOynriKdv. ° Spacripiov Kai AoyiKov Kal dawparov Kai v@ Te Kal Aoyropa

OiKELOTEpov. @ odK amo oxoTod. ¢ éwavowov, see the preceding section on the first half of

Ex. xii. 5. ? Cf. De Spec. Leg. iv. 235 tov éewavrdv, 6s, xabdmep adré

Lnvder Tovvoua, abros ev EavT@ marta Trepiexer cupmTEparovpevos. 9 rovros Gora Kal ai THY mpoKomrovrwv pexal TaoXovet. » .e. their life-giving qualities or the like: Aucher “ vitae

rationibus (causis).”’ * émOvpiacs. i Lit. “* qualities.” k radar. ’ Aucher amplifies in rendering, ‘‘ post eam vero muta-

tionem.” ™ Apparently the individual soul is meant. " BAaorhpara. ° evBovdias (vel sim.) Kai awhpoodwns : Aucher “ prudentiae

et sanae mentis.”’ ? oodias. ¢ Aucher “ oves et haedos.” ’ i.e. God, who is called irepacmoris in De Ebrietate 111.

16

aa tail vat

.

Paine ws a

a

ere

SE ae, a TS eee eas , r — r ‘%

eae

i

EXODUS, BOOK I

to help even their ancestral gods. And finally the male (lambs) were chosen and appointed for the daily sacrifices, and the goats for the forgiveness of sins. These, however, are symbols of the virtuous soul which desires perfection.* First it was necessary to pluck out sins and then to wash them out and, being resplendent, to complete the daily (tasks) in the practice of virtue.?

9. (Ex. xii. 6a) Why does He command (them) to keep the sacrifice ° until the fourteenth (day of the month) ? 4

(Consisting of) two Sabbaths,’ it has in its nature a (special) honour because in this time the moon is adorned.’ For when it has become full on the fourteenth (day), it becomes full of light in the perception of the people. And again through (another) fourteen (days) it recedes from its fullness of light to its conjunction,’ and it wanes as much in comparison with the preceding Sabbath as the second (waxes) in comparison with the first." For this reason the fourteenth (day) is pre-festive,‘ as though (it were) a road leading to festive rejoicings, during which it is incumbent upon us to meditate.

TeAELoTNTOS. b aperh. ° 7.@. the Paschal lamb. 4 1xx kal €orar tuiv diaternpnuévov Ews ris Teccapeckai-

dexdrns (v.l., following Heb., adds ijuépas) roo punves rovrov. * i.e. weeks. The Greek prob. had €8SoudSas, see next

note. t Cf. De Spec. Leg. ii. 149 dyerar yap tecoapeckadendry

Tod pnvos, Aris ex Sveiv EBdouddwv ovvéecrynker, iva yndev dpoupyj tav afiwv tints €Bdouddos add’ adrn Katdpyn maow émdaveias Kal cEepvorntos.

9 amo trAnapaods eis atvvodov, cf. De Spec. Leg. i. 178. * Aucher renders obscurely, *‘ diminuitur eo magis quam

anterius sabbatum crescit, et quantum se habebat et secundum ad primum (ve/, unitatem).”’

* mpo€opros, as in De Spec. Leg. ii. 176, which supports Aucher’s emendation of Arm. yarajatounak (‘‘ progressive ”’) to yarajatonak.

17


10. (Ex. xii. 6b) ‘‘ And,” He says, “ all the multitude shall sacrifice.” ¢ Now at other times the daily priests ’ (chosen) from the

people, being appointed for the slaughtering and taking care of them, performed the sacrifices. But at the Pass- over,’ here spoken of, the whole people together is honoured with the priesthood, for all of them act for themselves ¢ in — the performance of the sacrifice. For what reason? Be- cause, in the first place,’ it was the beginning of this kind of sacrifice, the Levites not yet having been elected ’ to the priesthood nor a temple set up. And in the second place, because the Saviour and Liberator,” Who alone leads out all men to freedom, deemed them (all) equally worthy of sharing in the priesthood and in freedom as well, since all who were of the same nation had given evidence of equal piety.” And because, I think,‘ He judged all the Egyptians to be equally impious, unworthy and unclean, He intended to punish them. For they would not have suffered this if they had not been guilty of the same things before the Father (and) Judge and His justice,’ so that this (period of) time brought out the equality of both nations, the Egyptian and the Hebrew—an equality of impiety in one, and of piety in the other. In the third place, because a temple had not yet been built, He showed that the dwelling together of several good persons in the home was a temple and altar, in order that in the first sacrifices of the nation no one might be found to have more than any other. In the fourth place, He thought it just and fitting that before

* Lxx kal ofdfovat adbro mav 76 TANV0s cvvaywyis vidy "lopanA (Heb. “ all the community of the congregation of Israel ", Philo comments more briefly and somewhat similarly on this half-verse in De Spec. Leg. ii. 145-146.

> of édqmepervi al. © IIdeya. 4 avroupyodat. ¢ Aucher “ nunc primum.” t yevporovnbévtwv. 9 6 owrip Kal éAevbeporrouds. ® edoéBevav. * Aucher “ vereor ’’—a puzzling rendering. 7 Aucher “ coram Patre et in tribunali justitiae suae.”

18

EXODUS, BOOK I

choosing the particular priests * He should grant ° priest- - hood to the whole nation in order that the part might be _ adorned ¢ through the whole, and not the whole through ~ a part—above all the popular element.? And He permitted

the nation, as the very first thing to be done, to prepare with their own hands * and to slaughter the sacrifice of

_ the so-called Passover ’ (as) the beginning of good things.’ _ And He decided * that there is nothing more beautiful than that the divine cult * should be performed by all in harmony.’ And also that the nation might be an archetypal example * to the temple-wardens ' and priests and those who exercise the high-priesthood ™ in carrying out the sacred rites. In the fifth place, because He wished every household and similarly (every) head of a household” to act worthily and not to incur any profanation, (being) like a priest who is purified of all sins in whatever he says or

_ does or thinks. And in now speaking of the multitude as a “‘ congregation ’’° He uses apposite names” for a more

_ exact appearance of sobriety “ in the matters entrusted to them” now at the present time. For when the whole multitude came together with harmonious oneness to give

_ thanks for their migration, He no longer called them a _ multitude or a nation or a people but a “‘ congregation.”

® rods Kata pépos iepeis. > yapicacba. ¢ Aucher “ honorificaretur.”

4 +6 Aaxov: Aucher “ populares.” ® yxerporroretoBar.

f i.e. the Paschal lamb. 9 Apparently the kindnesses of God are meant.

” Aucher “ certam eam (#.e. “‘ the nation ’’) reddens.” * ri Oeiav Aarpeiav (or diaxoviay vel sim.).

4 Aucher “ unanimiter.”’ ® mapdderypa apxérumov.

! rots vewxopoais, i.€. the Levites. ™ Th dpxrepwovvy. " oixodeaTorny.

° Philo here refers to the Lxx expression 7AjO0s ovvaywyijs. ” Sic (plural): Aucher “ nomenclaturam.”

¢ Or “ watchfulness ’”; Aucher “ vigilantiae.” * Aucher “ in rebus suppositis.”

19


And so it happened that they congregated and came together not only in body but also in mind ¢ as being about to sacrifice with one character and one soul.”

11. (Ex. xii. 6c) Why is the Passover ° sacrificed at evening ? @

Perhaps because good things * were about to befall at night (and because) it was not the custom to offer a sacrifice in darkness, and for those who were about to experi- — ence good things at night it was not (proper) to prepare it before the ninth hour.’ Therefore it was not at random but knowingly that the prophet ” set a time between the evenings.” That is the literal meaning.‘ But as for the deeper meaning,’ this should be said. The true sacrifice * of God-loving souls consists in abandoning an empty and visible splendour’ and attempting to change to the un-

* od povov cdpart GdAd Kal Siavoia. » évi 7Oe (vel sim.) Kal pod vy7.

© ® diaBaors or 7a SiaBarnpia= 70 wacya as in Quis Rer. Div. Heres 255 and De Spec. Leg. ii. 145.

4 LXx mpos €omépav: Heb. ‘‘ between the evenings (dual).”’ In Lev. xxiii. 5 txx renders more literally, dva pécov trav conepwav, but in Num. ix. 3 it has apés éomépav as here. In De Spec. Leg. ii. 145 Philo sets the time for sacrificing the Paschal lamb “ from noon until evening.”’

* ebrpayia, i.e. the judgment executed on the Egyptians, see below, QE i. 20 on Ex. xii. 12.

? i.e. 3 p.m. In Palestine the Paschal lamb was usually slaughtered at about 3 p.m., although theoretically the slaughtering might be done ‘‘ between noon and twilight ” (see above, note d). ae mpodyrns, 1.e. Moses, here represented as speaking for od. * See note d. Aucher renders more literally, ‘‘ tempus

mediocre ad vesperam vergens.”’ * +0 pyrov. 7 <6 mpos Sidvoray. ¥ a ayevdns Ovoia: Aucher “ infallibile sacrificium.” ’ The Arm. park’ may here reflect 8é€av in the sense of

** opinion.”

20

—

-\ ere MATS

i a

De mi sis i IK,

EXODUS, BOOK I

apparent and invisible.* Now the time of evening does not have a refulgent brightness, such as occurs at midday, nor is it darkened, although while day is near and close to night, it is dimmed to a certain extent. Such happens to be” the state of progressive men.° For they do not completely change to virtue* nor do they remain un- hindered ° in the affairs of mortal life.

12. (Ex. xii. 7) Why does He command (them) to place some of the blood upon the doorposts and upon the lintel of every house ? £

That is (because), as I said a little earlier,’ at that time every house became an altar and a temple of God for the contemplative,” wherefore He rightly deemed them worthy of making divine offerings of blood upon the front parts of each (house) ‘ that they might at the same time, showing

# Aucher “ in invisibilem studere transferri.” » wépuxe: Aucher “ habetur ex natura.” ° +@v mpoKomTovTwy. 4 daperny. ¢ Aucher “ sine obstaculo (vel, discrimine).”” One would

expect “‘ nor do they remain completely immersed ”’ or the like. The Arm. anargel renders axdéAvros, axdAacros and axparys. Perhaps, therefore, we should here render, “‘ in-

continent.” f txx Kai Ajpibovras amd Tob aiwaros Kal Ojoovow emi rav

p , A OM: oe ea ‘ > a ” 2 e. 3N , bvo otabudy Kai emi tiv dAav ev Tots oiKkots ev ols eav daywow

avra ev avrois. The meanings of the two architectural terms in the Arm. and vxx texts are not precise, since both terms

in both languages may render ‘‘ doorpost ” or “ lintel’ or * threshold.”’ But the Philonic context and the Heb. original favour the rendering given above. Aucher, however, renders, ** super limina et super postes.”’

9 In QE i. 10. ” rois Dewpynrixois (or dparixois)= Israel as elsewhere in

Philo, e.g. Quis Rer. Div. Heres 78, De Somniis ii. 1733 so, too, Aucher, “ contemplativis (Israelitis).”’

‘ As Aucher notes, the meaning is somewhat uncertain because of the ambiguity of two of the Arm. words; he renders, ‘‘ unde jure divini sacrificii ex sanguine offerendo super postes singulorum dignos eos afficit.”

21


contempt of their enemies, sacrifice without fear and, as it were, bear testimony to and show confidence in the greatness and abundance of God’s gracious acts.* That is the literal meaning.’ But as for the deeper meaning,° it is this. Since our soul is threefold,‘ the heart is likened to the lintel, desire to the house, and reason to the two doorposts. And since each of these parts is destined * to move on’ to righteousness and piety and worthy holiness ? and to change to other virtues,” it is necessary for it to partici- pate in virtue, to which it is kin by blood.‘

13. (Ex. xii. 8a) Why does He command (them) to eat the flesh of the Paschal lamb / at night ? *

As for the literal meaning,’ since good things™ were ordered to take place at night, it was right” that the

* trav tod Beod yapirwy. Aucher renders the last clause somewhat differently, “* sed quasi ostentantes confidenter per magnitudinem copiamque Dei gratiae.”’

TO pnrov. ° +0 mpos didvorav. 4 Cf. Quis Rer. Div. Heres 225 uxt yap tpiopepis pwev €ore.

Philo here follows Plato in assuming that the soul has three faculties or parts, emotion (@vpds), appetite or desire (é€mOupia) and reason (Adyos).

© wéAXovTos. * Lit. “ to migrate.” 9 eis Sixavoovvny Kat edadBevay Kal a€iay dovdryra. h dperds. ‘ The meaning of the last clause is uncertain. Aucher

renders, “* necesse habet ut participet sanguinem cognatum virtute,”’ adding in a footnote, ‘‘ vel, ut consanguineus participet virtutem.’’ Apparently Philo means that blood is in general a symbol of kinship, cf. De Virtutibus 79.

4 Arm. p‘esveki= rob macya. * Lxx Kal ddyovrat Ta Kpéa TH vuKTi TavTy. 1 +0 pyrov. ™ evrpay.av, 1.¢. the judgment executed upon the Egyptians,

ef. QE i. 11 and 20. ; ” Aucher, in disregard of the Arm. word-order, renders,

* rectum fuit secundum ordinem.”’ 22

Oe ee re ae

OE Se ae

~

EXODUS, BOOK I

victims sacrificed in thanksgiving should be consumed by the eaters at the same time. But as for the deeper meaning,* it was proper for those who wished truly to repent ? to effect the purification of their souls ° invisibly and without making signs and not saying anything more but only believing (themselves) to stand in night and darkness, in order that no visible (and) visionary form of imaginary idols might appear to be seen.* And none the less does glory follow the humility of the worshippers,’ for darkness does not make the stars invisible ; rather do they appear more clearly at night.

14. (Ex. xii. 8b) (Why) does He command that the flesh of the Passover ’ sacrifice be offered roasted ? 2

First, for the sake of speed, for He was hastening the “exodus. Second, for the sake of simplicity,’ for that which is roasted is prepared more simply ¢ and without dressing. In the third place, He does not permit (us) to lead a life

® +0 mpos Sidvovav. > weravoeiv. ¢ Cf. De Spec. Leg. ii. 147 ** But to those accustomed to

turn literal facts into allegory the Passover (7a d:aBarypia) suggests the purification of the soul (~uxfs xaBapow).”

¢ The text is somewhat obscure. Aucher renders a little more freely, ‘“* eoquod nulla videatur imaginaria visio simu- lacri idolorum instar.” In De Spec. Leg. i. 319-323 Philo inveighs against the pagan mysteries celebrated in the darkness of night, while in De Spec. Leg. ii. 155 he points out that the Passover sacrifice takes place in the clear light of the full moon.

¢ Aucher less aptly, I think, renders, “ quum non parva sequitur religiosos humilitas ac gloria.”’

! rév d:aBarnpiwv, see QE i. 11, note ec. 9 Lxx Kal ddyovra Ta Kpéa . . . Oma Tupi. * The Arm. lit.= 6’ dxpaciavy, which usu. means “ in-

temperance ”’ in Philo, but here means more literally “* not being mixed (with spices, etc.).’’ Possibly, however, the original was axnpaoiav “* purity.”

* amAovorepov.

‘

23

QUESTIONS AND’ ANSWERS

filled with luxury, for boiling ® is an indication of variety ~ and seasoning.°

15. (Ex. xii. 8c) (Why) does He say that they shall offer ¢ unleavened bread on bitter herbs together with the above-mentioned sacrifice ? ¢

Unleavened bread is (a sign) of great haste and speed, while the bitter herbs (are a. sign) of the life of bitterness and struggle which they endure as slaves. That is the literal meaning.’ But as for the deeper meaning,’ this is worth noting, (namely) that that which is leavened and fermented ” rises, while that which is unleavened is low.’ Each of these is a symbol of types of soul,’ one being haughty and swollen with arrogance, the other being unchangeable and prudent, choosing the middle way rather than extremes because of desire and zeal for equality.* But the bitter herbs are a manifestation of a psychic migration,’ through which one removes from passion to impassivity and from wickedness to virtue.” For those who naturally and genuinely repent ” become bitter toward their former way of life and are vexed with their wretched life, weeping, sighing and groaning because they have given over the most necessary part of time to that seductive

tpudys vel sim.: Aucher “‘ voluptate.” eymats, as opposed to darnats. mouktAias Kal apTvparos. Scripture “‘ eat,” see next note.

* Exx Kal alvuua emi mxpidiwv eorvra. In commenting briefly on this phrase in De Congressu 162 Philo cites it as 2% f' Nae > / emt mxpidwv Ta alvua eabierv.

,

a2 oe & &

TO pnrov. 9 +0 mpos Siavoray. eS hg ” 70 elupwpévov <xai> Céov vel sim.: Aucher *‘ fermentatum

pustulis.” * rtamewov: Aucher “ desidet.”’ Fie On eal , Foes a a , wy exatepov ovpBodrdv éeott Ta&V Yuxya@v TpoTTwY.

> ,

¥ iadrnrtos. ’ huxixfs dmouxias : Aucher “‘ spiritualis emigrationis.”’

BI ~ >

™ €x mabdyv eis amdQevav Kai €x movnpias eis apeTHy. , ~

" ddce Kal yrnoiws peravoodat.

24,

mi oe ae Z

ON adn ay ee oe

EXODUS, BOOK I

and deceitful mistress, Desire,* and have spent ’ the prime of their youth in being deceived by her when they ought to have renewed themselves and advanced ° in the contemplation of wisdom ¢ toward the goal of a happy, fortunate and immortal life. And so, we who desire repentance eat the unleavened bread with bitter herbs, that is, we first eat bitterness over our old’ and unendurable life, and then (we eat) the opposite of overboastful arrogance through meditation on humility,’ which is called reverence.” For the memory of former sins causes fear, and by restraining it through recollection brings no little profit to the mind.*

16. (Ex. xii. 9a) What is the meaning of the words, “You shall not eat (it) raw”?

And who of mankind will eat raw meat? Carnivores among beasts and eaters of raw flesh (alone do so). But man is a tame animal by nature,” especially those who are adorned with a character ' in accordance with the divine law.” Accordingly, He appears to allegorize” all this, for He says that those who change from wickedness to virtue ° shall not eat of repentance ” when it is raw and crude but (shall do so) by heating it, that is, with hot and ignited principles. For many men change unexpectedly to the opposite by an irrational impulse,’ from generosity to

* émOvpia. ® Aucher amplifies in rendering, ‘‘ male traduxerunt.”’ * Aucher combines the two infinitives in rendering,

** jucunde proficere.”’ 2 TH codias Jewpia. ¢ Aucher renders less literally, ‘* ad felicem immortalis

vitae statum.” * Lit. “ oldness ”’ (aadadrnros): Aucher “ transactum

tempus.” 9 raTewwoews. » Prob. aidés: Aucher “‘ pudor.” * Aucher renders less literally and less intelligibly, ‘‘ et

in se recolligens mentem, non paucam utilitatem fert.” 7 uxx obk eeobe an’ abradv wpov. ¥ nuepov C@ov ducer. ' Aucher “ cunctis moribus.”’ ™ xara Tov Detov vopov. " adAnyopeiv. ° dperyv. P yeravoias, see the preceding section. 2 ddoyw opp.

25


parsimony, and from a barbarous,’ artificial and delicate way of life to a harsh way of life,” and from love of glory they fly to ingloriousness. These men no one will praise. For, as one might say allegorically, their change is raw and crude and unstable,’ wherefore they are not aware of changing, not to virtue but to the opposite vices. But those who change by the principle of knowledge 4 and are hardened * as though by the force of fire have acquired a stable and unmoving usefulness.

17. (Ex. xii. 9b) Why was the head to be offered with the feet and the entrails at the Paschal sacrifice ? ’

The literal meaning ” is, I believe, somewhat as follows. Since He believes that the whole sacrifice should be consumed, He mentions all the parts, indicating ” that it is not proper to leave anything at all. But as for the deeper meaning,’ the head is the first, highest and principal (part). But the internal (parts) He opposes to the external. For He says that it is fitting for him who is purified to purify his entire soul ’ with his inner desires,* and the words that go outward and the deeds through serviceable instruments ’ and through the head (as) chief, as it were.

18. (Ex. xii. 10) (Why) does He command that the remainder of the Paschal sacrifice be burnt at dawn ?™

@ Aucher “ agresti.”’ > oxAnpaywyiav. ¢ Aucher renders inaccurately, ‘‘ quoniam cruda et in-

constans est, ut aliquis diceret, summa commutatio eorum.” 4 doyw émorhuns vel sim. ¢ Lit. “ are fitted together ’’: Aucher “ componuntur.” t txx Kehadnv adv tots mociv (Heb. “ legs ”’) wat rots évdoc-

Bious. 9 +O prov. ” aivirropevos : Aucher “ declarans.”’ * +6 mpos diavocav. 4 The Arm. noun (= #vy7%) is strangely in the plural. E émOuvpias. ' §1a Ta&v brnperovvTwv dpydvewv. ™ 7a d€ Katadumopeva an’ adrot Ews mpwi ev mupl KataKxavoere.

26

tedtin atin “ee ; ee er Pela Pa Gi i-th yi a? SOA? AS

i

4

4

| 4

a

7 z 5 ; -

eae es ee

EXODUS, BOOK I

He did not think it right that the sun should first shine upon the Passover * because of His completing a good thing ® at night, as I have said. And why this was at night has already been said, where the manifestations of deeds took place and the praises of the deeds. And it was commanded that the sacrifice be prepared at this time in order that all the limbs of the sacrifice might be consumed. For many of the necessary things are wont to be overlooked in an unexpected and hurried exodus, especially by those who are hurrying to make the exodus with great speed. (And) it was not proper for the unworthy and unclean hands of the Egyptians to touch the remains. Wherefore, ‘taking care that they should not be defiled in any way, He handed them over to an undefiled king, the fire.?

*19, (Ex. xii. 11) (Why) does He command (everyone) to eat, having a girdle and shoes and a staff ? ¢

All the things mentioned are an indication of the manner of journeying of those who are in haste. For it is the custom of those who are about to travel a long way to wear shoes and to be girt with a girdle and to take a staff for their needs, because shoes protect the feet, while girding oneself makes movement easier for the legs, and a staff is useful to lean on and to drive away poisonous reptiles and other beasts. This, then, suffices for the explanation of the literal meaning.’ But as for the deeper meaning,’ this must be said. The girdles represent drawing together *

* r&v diaBarnpiwy, cf. QE i. 4. » edzpayiar, 7.é, the judgment executed on the Egyptians. ¢ In QF i. 11,13. See also QE i. 20 on Ex. xii. 12. @ Apparently fire is here called *‘ an undefiled king ”’ in

implied contrast to the unclean king of Egypt. ® Lxx ovrws 5€ dayeabe adro- ai oadves tudv mreprelwopevar

Kal Ta UrodjpaTa ev Tots Troclv budv Kat at Baxrnpia ev rais xepowv bud: Kal edecbe adro pera omovdhs: macya €otiv Kupiw. Philo briefly allegorizes this verse in Leg. All. iii. 154 and De Sacer. Abelis 63. t rod pyrod. 9 +O mpos Sidvo.av.

» The Greek frag. (which begins here) has ordow, while the Arm. more closely renders cvoroAjy or the like.

27


and the coming together of the sensual pleasures and other passions,* which, being, as it were, released and let go, overtake all souls.’ Wherefore not ineptly does He add that one must have a girdle about the middle, for this place is considered as the manger of the many-headed beast of desire within us.° And the staves seem to represent a Be ae disciplinary @

and stable form, for the rod is a symbol of kingship and an instrument of discipline for those who are unable to act prudently * without being scolded.’ And it is a figure ” of unmoving and stable souls which abandon whatever inclines to either side and in two (directions). And the shoes indicate the covering and protection of one who is engaged in hurrying not on a trackless way but on a well- travelled and worn path which leads to virtue.” Where- fore that which is (here) said is contrary to what (actually) takes place. For, He says, they must have shoes “ in their feet ’’ * which is impossible and cannot be done, for the feet of the wearers are different from the shoes. But it seems from this and many other (passages) that He is recalling the mind to the contemplation of natural ideas.’ For shoes are inanimate while feet are animate, just as is each of the various other parts of the body. And so, He says, let not the inanimate be a covering for that which

* So the Greek frag., cvvaywyny 78ovav Kai trav dAdwv rabav. » The Greek frag. reads more briefly & réws dveiro Kai -

KexdAaoro. ° Similarly the Greek frag. (which ends here), od« do 8¢€

oKkoTr0d mpoo€eOnKe To Setv Cavvvc8a Kata tiv daddy: 6 yap TOm0s exeivos eis pdtvnv amoKekpitar ToAvKeddAw Opéupate Tav ev hyiv emOupiav.

* Or “ admonitory ”: Aucher “ monitivam.” © awhpovilecbar. ’ Cf. De Mut. Nom. 175 % paBSos . . . 4 vovbecia, 6

aowdpovicpds, 7) madeia. 9 zpdmos vel sim.: Aucher ‘‘ exemplar.” » aperny. * For homiletical purposes Philo dwells on the literal

meaning of the txx phrase 7a dodjpara év Tots moolv. ’ dvoixdv iBedv, i.e. religious-philosophical concepts.

28

EXODUS, BOOK I

has a soul but, on the contrary, let the animate (be a cover) for the inanimate in order that the better may not be held and contained by the bad but the bad by the better. For the Creator has made the soul queen and mistress of the body, and the body the obedient servant and slave of the soul.

20. (Ex. xii. 12) (Why) does He say, “‘ And on all the gods of the Egyptians I will take vengeance ; I (am) the Lord ” ¢?

(This is said) concerning all unstable and unworthy things, for (only) up to a certain point does the pretence of divinized idols ® sueceed by accidentally attaining knowledge in giving oracular responses ° through persuasive words and parables and still other (devices) which have their source in chance. And these are all of short duration, for they never see the light of sacred truth,’ by which alone the Creator of all, Who keeps created beings in security and is truly * their Lord, can naturally be comprehended.’ And the comprehension ’ of Him immediately dissolves unstable and unworthy human beliefs and the power ” by which men are overwhelmed because of the impotence within them. And so, just as are the words of idols, so in all things is the way of life of the foolish man. For he who has a false and erroneous opinion‘ concerning the best, (namely) God, also has an erroneous and false way of life. And as for those who have true knowledge without

@ Philo here comments on only the last part of the verse which reads in full in the txx text Kat eAedooua ev yh Alydnrw €v TH vuKti tavTn Kal maTdgw av mpwrdtoKov ev yh Aliyiarw amo avOpdrov ews KThvous, Kal év maar trois Beots trav Alyurriwv mowjow TH exdiknow (Heb. ‘ judgments ”’)- éye Kvpuos.

» ridos (vel sim.) tdv DeomAacTynPévTwr cidwAwv. ¢ Lit. “in places of questioning.” 4 Aucher, disregarding the Arm. word-order, renders,

“sanctum lumen veritatis.” ® o6vrws: Aucher “ solus.”’ t xatadapBaveoBar mépuxe. 9 y KaraAnus. » rhv Siva. * 8déa.


error concerning the Existent One,* their truthfulness is honoured in every other matter.

*21. (Ex. xii. 17) What is the meaning of the words, “‘T will bring out your force from Egypt ”’? Why does He not say “ you’”’°?

“ Force ”’ is the godly piety of the seeing nation.* Now, so long as those who have this force dwell in cities and villages, the cities and villages act well and properly, for they are adorned at least with the virtue ¢ of others if not with their own.’ But when (these inhabitants) depart, the portion of common good fortune is changed. For good men are the pillars of whole communities, and they support cities and city-governments as if they were great houses.’ That is the literal meaning.” But as for the deeper meaning,’ it is this. Just as, when health leaves the body, illness immediately seizes it, so also, if godly piety, the force of the soul, departs, one must necessarily expect its waiting house-mate,’ impotence and impiety, for not even a seed of decency * remains, but even if there is a small remaining spark, this too is driven out, and there supervenes a great and most severe affliction.

22. (Ex. xii. 22c) What is the meaning of the words,

® wept tod "Ovros: Aucher “ de Deo.” ® Philo here comments on only part of vs. 17, of which the

Lxx text reads xai dvAakere tiv evroAnv (Heb. “ unleavened bread’) ravrnv: év yap 7H juepa tavrn e€ayw (Heb. “I brought out ”) rHv ddvayw dav (Heb. * your hosts ’’) ék yis Atydmrou, Kal TOLCETE THY HuEpay TavTny eis ‘yeveds DuUav vopuipov aiwMov.

° 4.e. instead of *‘ your force.”’ 4 Svvapis éore } TO dpatiKod yévous (i.e. Israel) DeoceBeva. ¢ dperh. t rais oixeiats. 9 So, with one addition, the Greek fragment (which con-

tains only this sentence), dvdpes dyaboi, tpomdrepov eizeiv, xiovés cio Stipwy GAwyv, brepeiSovres, kabdrep oixias weydAas, Tas modes Kal TAs TOALTE/as.

' 70 pyro. 70 mpos Sidvo.av. 7 Aucher “ satellitem domesticum.” k xadoxayabias.

30

a

EXODUS, BOOK I

_ “ And no one shall go out through the doors of his house until morning ” 4?

As for the literal meaning,” this must be said, (namely) that God wishes to omnia His benefactions solely by His own hand without any human operator’ both in punishing those who deserve every curse and in helping those to whom unjust and violent things happen.? But as for the deeper meaning,*® “ morning ”’ is a figure of iaine:erseptible light,’ for the mind’ until that time dwells in itself” alone, leaving the tumult of the senses. And sometimes, permitting itself to use the senses, it is wont to go about everywhere. Now this going about produces for it error and tracklessness,‘ for the doors, by which I understand the senses,’ are opened to the streams of sense-perceptible things,* into which the mind throws itself down, as if from some high precipice, from the perfect, intelligible and incorporeal ideas.’ But he who does not go

_ out through the doors of the soul and experiences a good fear, sees only those things worthy to be seen, which shine forth ™ from thoughts stripped of the senses. Wherefore

_ (Scripture) adds, ‘“‘ The Lord will pass over the door,’ ” by which I understand both the senses and all sense-

_ perceptible things. For so long as the senses are released

* Lxx duets S€ odn efeAcdaecbe Exaotos tiv Opav Tod olKov abrod Ews mpwt. » +O prov.

¢ Aucher “* cooperatore.”’ # Aucher amplifies in rendering, ‘ illos vero qui omnem

maledictionem merent punire volens aut quibus iniqua _ quaedam per vim inferenda sint, id mediantibus aliis pro-

sequi.” ® +o mpos Sudvovav. ! onyeiov rpomexdv (vel sim.) éore dwrds aicbyrod. g e ~

6 voos. » The Arm. demonstr. pron. here seems to be used as a

reflexive. Aucher boldly renders, “‘ in corpore.”’ * aAdvnv Kal avodiav. 1 ras aicOjoecs. * Slightly emending the Arm. which lit.=7év aicOjcewy

instead of rév aicbnrdv. ! dao Ta&v TeAEL@v Kai vonTdv Kal dowpdtwv iSedv. m Aucher “ oriuntur.” " See rxx of Ex. xii. 23b cal wapeAedcerar Kdpros riv Ovpav.

31


and apart by themselves,’ they belong to the mind.’ But when they descend into the body, they give admittance to a baser idea, imitating, in a way, the nature of irrational creatures. °

23. (Ex. xii. 28c) (Why) does (Scripture) say that He will not let “‘ the destroyer enter your houses to strike ”’ 4?

It weaves into the whole legislation * the faithful and worthy sentiment ‘ that we are not to make the Deity the cause of any evil.” For when it says that He will not suffer the destroyer, it makes plain that corruption and destruction are brought about through certain others as ministers but not through the sovereign King.” There you have the literal meaning.‘ But as for the deeper meaning,’ this must be said. Into every soul at its very birth * there enter two powers,’ the salutary and the destructive.” If the salutary one is victorious and prevails, the opposite

4 Scov dderai eior Kal ida Kal’ éavrds ai id€ac: Aucher ‘** quantum liberi sunt et in se collecti sensus.”’

® Lit. “‘ they are of the mind”: Aucher “ mentis sunt.” © dddywr Cadwv pvow. 4 xx Kai od« adyjoe: Tov dAcBpevovra cicedOeiv eis Tas oikias

jyav mardéa. Philo quotes this passage and comments on it very briefly in Leg. All. ii. 34.

® vouobecia. f wopnv: Aucher “ voluntatem.” 9 That God is not responsible for any evil is stated by

Philo in several places, e.g. De Confus. Ling. 161, 182. Some- times, however, he admits that God sometimes Himself in“ icts evil as a punishment, see Wolfson, Philo, i. 282, 382.

h $a Tod mpwrov Bactréws. t +0 pyrov. 1 +6 mpos Siavouay. k dpa Th yevéoe. Suvdpecs.

m™ 7 pev owrnpia, 7 5¢ dOopoTo.ds. ‘These powers are not to be identified with the two chief powers or attributes of God, the Baowruxy or KoAaoTiHpios Sivapus and the edepyéris OF trounTiKy dvvapus, on which see QG ii. 51, iv. 2, QE ii. 68 et al. They correspond more closely to the good and evil cosmic powers, identified with good and bad angels (or demons) respectively.

32

Si ale

Pig ives « 2 kd ¥ ¥ EXODUS, BOOK I

f one is too weak to see.* And if the latter prevails, no _ profit at all or little is obtained from the salutary one. _ Through these powers the world ° too was created. People

call them by other names: the salutary (power) they call _ powerful and beneficent, and the opposite one (they call) unbounded ° and destructive. Thus, the sun and moon

and the appropriate positions of the other stars and their _ ordered functions and the whole heaven together come

eat! a ee

into being and exist through the two (powers). And they are created ¢ in accordance with the better part of these,’ namely when the salutary and beneficent (power) brings to an end / the unbounded and destructive nature. Where- fore also to those who have attained such a state and a

nature similar to this is immortality given. But the nation ’ is a mixture of both (these powers), from which

_ the heavens and the entire world as a whole have received _ this mixture. Now, sometimes the evil becomes greater in

this mixture, and hence (all creatures) live in torment, harm, mc arrrag h contention, battle and bodily illness together with all the other things in human life, as in the

whole world, so in man. And this mixture is in both the _ wicked man and the wise man” but not in the same way. For the souls of foolish men have the unbounded and

* The Arm. inf. may be either active or passive, hence we may here render “ to be seen.”? Moreover, the verb tesanem renders ¢povrifew as well as opaév, hence Aucher here renders, “ad aliquid sibi providendum.” I suspect, however, that the original reading was not dpav ‘‘ to see’ but dpyday “* to attack.” » 6 Kdcpos.

¢ Prob. dmepov, perhaps here used in the sense of the indeterminate, inferior principle of the Pythagoreans.

4 Arm. stanam here renders xrifew rather than xréo8a, as Aucher supposes, see the next note.

¢ Aucher renders less accurately, “ acquiritur autem melior eorum pars.”

* Form and meaning of the verb katarem, which usually renders reAeodv, are here not certain: Aucher “ subigit.”

9 It is not clear whether this refers to the nation (yévos) of Israel, as the Arm. glossator supposes, or to the human race.

” & 7® ood.

SUPPL, II Cc 33


destructive rather than the powerful and salutary (power), and it * is full of misery when it dwells with earthly creatures. But the prudent and noble (soul) rather receives the powerful and salutary (power) and, on the contrary, possesses in itself good fortune and happiness,” being carried around with the heaven because of kinship * with it. Most excellently, therefore, does (Scripture) say that He will not let “‘ the destroyer enter your houses to strike,’ and this is what (actually) happens, for the force which is the cause of destruction strives,’ as it were, to enter the soul, but is prevented by the divine beneficences * from striking (it), for these are salutary. But those from whom the favours and gifts of God’ are separated and cut off suffer the experience of desertion and widowhood.’ The meaning is somewhat as follows. Into this soul there extend and ~ enter visible appearances” which are mixed in accordance with various kinds of involuntary traits of character,’ sometimes naked and unarmed, and sometimes armed and in a certain manner’ threatening death, and they inflict mighty blows upon the thoughts.* Now, these blows are the admission’ of appearances. But perfect good is not obtained from any of these.

@ Lit. ‘‘ which,”’ referring to the destructive power rather than to the salutary one.

> Or “ good fame.” © ouyyéverav. @ diroTyseira vel sim.: Aucher “ inhibetur.”’ ® bo Thv Ociwy edepyeciar. f ai rob Beot xdpites Kal dwpeai. 9 épnpias Kal xnpeias. » davraciac: Aucher “ imaginationes.” * Gxovoiwy tpdmrwv vel sim.: Aucher “‘ mores involun-

tarios.” i tpdmov TwW4. k % Xr tA

Tous Aoyiopous. 1 ovyxdpnots vel sim.: Aucher “ admissio.”’ -

34

BOOK II?

*1. (Ex. xx. 25b) What is the meaning of the words, “If thou strike thy hand-tool against it, then it is de-

filed ” >? _ Those who presume to lay hands upon nature and trans- form the works of nature by their own undertakings defile

_ the undefiled.© For the things of nature are perfect and full and are not in need of any excision or addition or anything at all.¢

_ +*2, (Ex. xxii. 21)* Why does (Scripture) in admonishing, “ Thou shalt not oppress a sojourner,”’ add, “‘ For ye were ‘Sojourners in the land of the Egyptians ”’ ’ ?

- ® Book II of the Quaestiones in Exodum, which is about _ three times as long as Book I, probably contains most, if not all, of what were, in the original Greek, Books III-V. See _ the Introduction. _ © The whole verse reads in Lxx éav 5€ Ouvovacripiov ex AOwv | Movs wor, odK oiKodoujoes adtods TunTOUs. TO yap evyeLpidudy gov (Heb. “ thy knife ’’) émuBéBAnxas én’ adbrovs (Heb. “ if thou lift against it’), «ai wewlavrac (Heb. ‘‘ then thou wilt defile it”). The Greek frag. reads more briefly ri éeore “76 yap eyxeupidudv cov ”’ Kai Ta éffs;

® So the Greek frag., of rv dvaw mapeyyepeiv roAuavres Kal | 7a Epya Tis pvcews eyyxerpjpaow (Sios perapoppodvres Ta aulavra putaivovar.

* The Greek frag. reads more briefly réAeva yap Kal mArpy Ta < Aag 3 mpooOnkns ovdemas Sedpeva.

* Heb., Ex. xxii. 20. 7 Lxx kai mpoondAvrov (Heb. gér originally meant ‘ so-

} journer ” or “ guest,”’ ‘“ client,’’ etc., later ‘‘ proselyte ’’ as ) in the Lxx) od Kaxdcere obd€ pur) OAiibere adrov: Fre yap mpoorAv- To ev yi Alytarw.

: 35


(Scripture) first makes it clearly apparent and demon- strable ¢ that in reality ° the sojourner ° is one who cireum-— cises not his uncireumcision but his desires and sensual pleasures and the other passions of the soul. For in Egypt the Hebrew nation was not circumcised * but being mistreated with all (kinds of) mistreatment by the inhabitants in their hatred of strangers, it lived with them in self-restraint and endurance, not by necessity but rather of its own free choice,’ because it took refuge in God the Saviour, Who sent His beneficent power and delivered from their difficult and hopeless situation those who made supplication (to Him).’ Therefore (Scripture) adds,” “ Ye yourselves know the soul of the sojourner.” But what is the mind of the sojourner ‘ if not’ alienation from belief in many gods* and familiarity with honouring the one

¢ The Greek frag. reads more briefly €udavéorara mapi- oTnow.

The Greek frag. (see next note but one) has nothing corresponding to the Arm. 7sk=“‘ in reality ’ or the like.

¢ Here, as usually, Philo takes zpooyAvros in the sense of ** proselyte.”’ .

@ So the Greek frag. (with one change of word-order), Ort mpoonAuvTos éoTw, ody 6 mepiTpnOeis THY aGkpoBvoTiay GAN’ 6 Tas jOovas Kal Tas emOupias Kat Ta GdAa aby Tijs puxis.

¢ So the Greek frag., év Alydntw yap 7d ‘EBpaiov yévos ob TEPLTETELNTO.

* So the Greek frag., caxwOev 5€ macas Kakwoeot TAS Tapa TaY eyxwpiwy mept Tovs E€vous wudrntos, éyKpareia Kal Kaprepia auveBiov odk avayKn paAdov 7} eOeAovoiw yvwpn.

9 So the Greek frag., 8a rv emt tov owrhpa Oedv Karadvyjy, ds && dndpwv Kal dunyavwy emiméupas thy evepyéerw Svvapuw Eep- ptcaro Tovs ixéras.

’ In Ex. xxiii. 9, of which the txx text reads cai mpoo7jAvrov od OAibere: tpets yap oidare Thy Yuyny Tob mpoonAvTou: adrol yap — mpoonAvro. Fre ev yh Alydara. .

? So the Greek frag., ris 5€ rpoonAvrou Suavoid eorw; Note the shift from Lxx’s yuyy to Philo’s didvora.

i The words ‘‘ if not ’’ are omitted in the Greek frag., see next note but one.

* Aucher amplifies in rendering, ‘‘ a voluntate serviendi multis Diis.” :

36

RNS AS Sere

EXODUS, BOOK II

God and Father of all? * In the second place, some call _ strangers ‘“‘ newcomers.” ° But strangers are also those _ who by themselves have run to the truth, not ° in the same way as those who made their sojourn in Egypt.* For these

are newcomers to the land,’ while those are (newcomers) to laws and customs.’ But the common name of “ newcomers ”’ is ascribed to both.?

*3. (Ex. xxii. 22)” Why does (Scripture) prohibit mis- treating every widow and orphan ? ‘

It’ does not permit doing wrong to anyone, male or _ female, even among strangers.* It does, however, give a _ better and special share of thoughtfulness to widows and orphans,’ since they are deprived of closely related helpers and caretakers—the widows of their husbands, and the orphans of their parents.” It therefore wishes them to

* The Greek frag. reads ddAorpiwois tis woAvbéouv Sd€éns, dixeiwors 5€ Tis mpos Tov Eva Kal maTépa TOV 6AwY TYLts.

» So the Greek frag., dedrepov emynAvdas Evior KadAodar Tovs | €dvous.

° The negative is omitted in the Greek frag., see next note. @ The Greek frag. reads éévou 5€ Kai of mpos tiv aAjbecav

avdropoAnKéres, TOv avTov Tpdmov Tois ev Aiytntw Eevitevoaaw. ¢ So the Greek frag., obrou pev yap émndrvdes ywpas. ¥ So the Greek frag., éxeivor 5€ vopiuwv Kai eOdv eior. 9 So the Greek frag., ro 5€ 6voua Kowodv éxarépwr “ éxndAvdwv”’

droypadera. » Heb, Ex. xxii. 21. ? The first of the two Greek fragments of the beginning

and end of this section reads xyypav Kai dpdavov dazmeipnra Kakodv: LXX mGoav xjpav Kal opdavov od Kaxwoere. Philo cites the verse and briefly allegorizes it in different fashion in De Congressu 178-179, see also De Cherubim 50.

i The Greek frag. has “‘ the Law ”’ as subject, see the next note.

* So the Greek frag., oddéva pév, od8€é t&v dAAwr, ovre dppeva ovre OyAcvav, adinow aduKeiv 6 vopos.

' The Greek frag. reads similarly but more smoothly efarpérou dé mpovoias peradidwow xjpats Kal éppavois.

™ So the Greek frag., éeid7) rods dvayxaiovs Bonfods Kal Kndenovas adypnvrat, xfpar ev avdpas, dpdavoi Sé yovets.

ST


enjoy their natural partnership and have their deficiencies supplied by those who % are in (a state of) abundance.” That is the literal meaning.° But as for the deeper meaning,” such souls* as love themselves honour the mind / as — a husband and as a father,—as a husband perhaps because ~ it sows in them the powers of the senses ’ by which the sense-perceptible object * is attained and seized ; and (they © honour it) as a father because it is thought to be the parent | of disciplines and arts.‘ But those who are free of self-— love‘ and hasten to God obtain from above His visitations * — and care as from a father, and as from a husband (they | obtain) the sowing of good thoughts and intentions ’ and — words and deeds. But it happens customarily among men that the opposite thing comes about, for when a man comes — in contact with a woman, he marks the virgin as a woman.” But when souls become divinely inspired,” from (bein a women they become virgins, throwing off the woah corruptions which are (found) in sense-perception asi passion. Moreover, they follow after and pursue thes F

¢ Arm. ayk* is a misprint for ork‘, the plural of the rel. pron.

’ So the Greek frag., _Boddrerat yap TH pvoikh Kowwvia pam pévous, Tas évdelas bro THY €v mepiovaia avamAnpotcba. Here the first Greek frag. ends ; the second begins with the sen-— tence reading ‘‘ But when souls become divinely inspired, — ete,” i © +6 pyrov. 4 +0 mpos dudvoay. i

#phetnresh t rov vodv. 9 Cf. De Migratione 3 maTip Lev .Audv 6 vods omeipwv .. .—

Tas ad’ éavtod Suvdpers. » +6 aiaOnrov. : maudevdav Kal TeXveDY. i diAavrias. k émuoxomds vel sim.: Aucher “‘ visitationes.”’ ? Aucher omits the secon noun. 3

m As a woman with sexual experience, ef. De Cherubim 50 avOpumwv .. . atvodos Tas mapévous yuvaikas amropaiver.

" ‘The second Greek frag. (which begins with this sentence) _ has zpocxodAnbdor bed, of which the Arm. astouacazgestk* (usu.= éOeor or Beoddpor) seems to be a free rendering. :

° So the Greek frag., é« yuvauedv yivovrat mapbévor, Tas ev — yuvaixwdes amoBadAovoa Pbopas tav ev aicOjoe Kai maf. '

38

& Ld

ae

EXODUS, BOOK II

genuine and unmated virgin, the veritable wisdom of God.* _ And so, rightly do such minds ® become widows and are orphaned of mortal things * and acquire for themselves and have as husband the right law of nature, with which they live.¢ And (they have) the same (as) father to tell them with higher thoughtfulness, as though (they were) his sons, what they ought to do.°

a

*4, (Ex. xxii. 23) What is the meaning of the words, “Ye shall not with badness mistreat the widow and the orphan” ¢?

The word ” “ mistreat ”’ is used properly * (in some cases) and is also used improperly / in other cases. (It is used) properly in reference to deeds of badness which are peculiar

_ to the soul, and improperly of other cases in which harm _ is done to possessions and bodies.* Accordingly (Scripture)

did not mention the latter evils, as not being great mis-

@ The Greek frag. reads a little differently rv 5€ dybavorov (abevorov conj. Pitra from the Arm.) kai dpuy# wapbévov, apéa- Kevav Geod, weradiudKova.

® One expects “‘ souls ”’ as in the Greek frag., see the next note but one.

° This clause is omitted in the Greek frag. * The Greek frag. reads more briefly xara Adyov odv ai

Tovatras yuvyxai xnpevovow, avdpa tov tis Picews dpOdv vopov mpooovpBrovov.

¢ So the Greek frag., xai marépa tov adrov, & xpi) mparrew mapayyédovra Kabamep eyydovows peta Tis avwrdtw Kndepovias.

t Heb., Ex. xxii. 22. ? Philo here paraphrases the txx text which reads more

fully éav 8 xaxia Kaxwcere abrods (Heb. “ him ’”’) Kai xexpd- favres xaraBoraover (Heb. “if crying he cries out’’) apds EMé, AKO} Eltcaxovcopnat THs dwvijs adrdv (Heb. “ his cry”’’).

» Lit. ‘‘ name ” or ‘‘ noun.” * Kupiws. 4 Kataxpnotikas. > The fragmentary paraphrase in Procopius reads kai

ome amayopever ov TOGODTOV TIY CwpaTiKiY KdKwoLW doov Tiv XLKTIV.

39


fortunes at all.¢ But knowing that the harm of badness overturns entire lives by their roots from their foundation, it first says that one should not be to anyone a teacher of folly or licentiousness or injustice or anything similar and of a cursed intention but should destroy the devices ® of © such things. But one should likemindedly build schools of thoughts of wisdom and justice and the other virtues ¢ | for the improvement of children in order that their natures, — before they have become hard and tough, may be able — easily to receive the shapes and forms of good things.¢

5. (Ex. xxii. 28a)’ Why does (Scripture) say, “ gods thou shalt not revile ” 9?

Do they * then still accuse the divine Law of breaking ~ down the customs of others?‘ For, behold, not only does — it offer support to those of different opinion’ by accepting — and honouring those whom they have from the beginning © believed to be gods, but it*® also muzzles and restrains! ©

@ Aucher renders less literally, ‘‘ posterius istud, quia nihil — magnum est malum, vix memoravit.”

» Aucher “ sedes.” ¢ Procopiu’’ paraphrase reads more briefly dpdavois yap

ywécbw pndeis appoovvys 7 axodacias diddoxKados. ; 4 Noytopav codias kai duxaoovvyns Kai THv dAAwv apeTra@v dida-

oxareia cupddves oixodopeiv. ; ¢ Procopius’ paraphrase reads more briefly dAda taév —

évavtiwv (sc. didackados ywécbw), ev dow Tas uxas Exovow amadas — ampos Tiv TAV Deiwy xapaxTHpwr vrodoxyvy. .

f Heb., Ex. xxii. 27a. 9 ~xx Oeods (Heb. “*léhim=‘* God” or “ gods” or

** judges ’’?) od KaxoAoyjces. Philo comments on this half-— verse in De Vita Mosis ii. 203-205 and De Spec. Leg. i. 53, — see Colson’s notes on these passages. |

» i.e. opponents of the Jews. i.e. of the Gentiles. i rots érepoddgors. ;

* The unexpressed subject may be Moses as well as Scrip- — ture, here as elsewhere. .

‘ Aucher renders the two verbs by the single verb ‘ co- — ercet.””

40

a

EXODUS, BOOK II

its own disciples,* not permitting them to revile these with a loose tongue, for it believes that well-spoken praise ° is better. In the second place, those who are in error and are deluded about their own native ° gods and because of custom believe to be inerrant truth what is a falsely created error, by which even keen and discerning minds are blinded, are not peaceful toward or reconciled with ¢ those who do not gladly accept their (opinion). And this is the beginning and origin of wars. But to us the Law has described the source of peace as a beautiful possession. In the third place, he who speaks evil (of others) must of necessity receive the contrary reproach in similar matters. Accord- ingly, those who have in mind a concern for dignity ° will refrain from reviling other gods, in order that the power / of the truly certain and existent (God) ’ may be well spoken of and praised in the mouths of all. For (thus) we shall seem not to be hearing but to be speaking, as others use our voice.” For there is no difference between saying something oneself and inviting others to say it in any way.

*6. (Ex. xxii. 28b)* Why, after first saying that one is oi to revile gods, does (Scripture) straightway add, “ nor rulers ”’ 7?

* rods é€avtod pabnras, i.e. the Jews. » evdhnpov Ezravov. © éyywpious OY matpious. @ Aucher renders more freely, ** implacabilem hostilitatem

colunt.”’ ¢ Or “ holiness”: Aucher “* dignitatis.”’ t dvvapcs. 9 The Arm. lit.= 70d dvrws cadods Kai dvros. Perhaps the

Arm. translator misread cadds as cadods; if so, we should render, ‘‘ the truly and clearly existent (God ”’); elsewhere Philo refers to God as 6 évrws dv but never as cadyjs. Aucher renders more briefly, “‘ veri Entis.”

* i.e. if we cause others to praise God, we shall be praising Him vicariously.

* Heb., Ex. xxii. 27b. 7 Luxx xal dpxovtas (v.1, dpyovra: Heb. “ ruler ’’) rod Aaod

cov ov Kakas épeis.

41


As the poets say, rulers are closely akin and near in lineage to and of the same seed as the gods, for leaders and rulers are, as these * say, able to do good or evil by virtue of their own power. In the second place, it takes thought for all other men in order that they may not incur irremedi- able punishments.’ For when rulers hear evil things said (about themselves), they do not punish the speakers by judicial process but unrestrainedly use their power for utter destruction.“ In the third place, (Scripture) does not seem to legislate about every ruler but hints in many ways that he who is (ruler) of the whole people and belongs ‘to the Hebrew nation has been appointed as a virtuous ruler and leader.* For reviling is foreign to a good man while praise is most congenial.* For nothing is so con- ducive to thoughtful care ’ as well-spoken praise.’

7. (Ex. xxii. 29, xxiii. 15c) ” What is the meaning of the

@ Aucher “ ipsi.” » Slightly different is the reading of the first Greek frag.

of this section, mpovoeiras trav idwradv ws pi) mepumimrovey avnkéoTos TyLwpiais.

¢ So the Greek frag., of yap cax@s axovoavres apxovres TOUS eidvras ov pera Sikyns apvvodvra KaTraxphoovras Suvacreias eis — mavwAcOpiav.

4 The Greek frag. reads somewhat differently éze/, dyoiv, ov wept mavTds apxovros Eouke vopobereiv GAN’ woavel tod Aaod Tovde 7) €Ovous ayeudva omovdaiov droriBerar, dua mAcdvwr. It adds Kxaraxpnotix@s d¢ duvarous 7} iepeis mpopyras 7H ayious dvdpas ws Mwuada. “180d yap, €Onxa ce Oeov Dapad,” edréxOn mpos Mwvajv. ; .

¢ So the second Greek frag., 7@ dya0@ avipi BAaodnpia pev aAAorptov, Erraivos 5€ oiKeLdTaTov.

f Lit. “ thoughtfulness of care.”” The Arm. translator apparently read zpdvovav instead of edvoravy, which is the reading in the Greek fragments.

9 Slightly different is the reading of the third Greek frag., ovdev ovTws evdywyov eis evvotay ws % THY EvepyeTnuaTwY «v- pia. » Philo here combines parts of two separate verses,

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EXODUS, BOOK II

words, “‘ Thou shalt not appear with empty hands before Me” ??

The literal meaning ” is this, (namely) that those who approach the shrines ° of God should come near with full hands, bearing the first-fruits of every living thing in which there is no blemish.* But as for the deeper meaning,’ there is no prohibition,’ for even though He said, “ Thou shalt not appear,” still He did not say it by way of prohibition, as is altogether reasonable.’ For it is impossible for anyone who comes into the sight of God to be empty but (rather must he be) full of every good. For just as one who comes near the light is straightway illumined, so also is filled the entire soul of him to whom God has appeared. A spiritual oe however, is called by other names, (namely) knowledge and wisdom.”

8. (Ex. xxii. 30)* Why does He command that the offspring of cattle be left with their mothers for seven days ?

(This is said) in order that there may not be one and the same time for birth and destruction but that the generation of life may keep its due place * for some time. In the second place, because the mercy of love abounds in mothers at

@ pxx (Ex. xxiii. 15c) ode df6Ojon evmov pov Kevds (Heb. 99

-** And not shall be seen my face empty ’”’). > +O pyror. ¢ Or “ altars ”?: Aucher “ aram.” 4 Of. uxx (Ex. xxii. 29= Heb. xxii. 28) dmapyds dAwvos Kal

Anvod cov ov Kabvorepjces’ Ta mpwrdToKa THY Vidv cov daHces

TO mpos didvovav. amayopevots. s mavtws eixds vel sim.: Aucher “* quovis modo.” > 2 ‘ td se: . . . . 3°

' emoriun Kat copia: Aucher “ intelligentia et sapientia. Heb., Ex. xxii. 29 (cf. Lev. xxii. 27). LXX oUTwWS ToOUjcELs TOV pdaxov Gov Kal TO mpdBardv cou

kal 70 brolvyiov cou" entra tyuepas eorar bro Ti pyrépa, TH Se > ; « 4 > , , BUY * sey . oydon juépa amodwan or adrd. Philo comments similarly but more fully on this verse in De Virtutibus 126-130.

k ‘ ‘ . h sé di 9 thv tay: Aucher “* ordinem,

:

cease Ahi Matig Neca 8

43


the very beginning of birth, wherefore their breasts, being filled, flow abundantly and pour out in (the form of) milk unlimited nourishment for desire.¢ For in the course of time love, like everything else, diminishes, but at the very beginning of birth it possesses great strength. Accord- ingly, He considers it very cruel and senseless to separate (the offspring) from its mother immediately upon birth, while it is still naturally attached and united to her.

*9, (Ex. xxiii. la) What is the meaning of the words, “ Thou shalt not admit a false rumour ” ? ?

Nothing vain is to be admitted whether through hearing or any other sense, for very great harm follows the deception of falsehood.’ Therefore it has been ordained by some legislators that one should not testify by hearsay, on the ground that what is believed through the eyes is true but through hearing is false.*

*10. (Ex. xxiii. 3) Why does (Scripture) say, “ To the poor thou shalt not be merciful in judgment ” ¢ ?

Poverty in itself is in want of mercy for the redress of its need, but when it comes to judgment it uses the law of

@ j,e. as much as their young desire. > uxx Od rapaddén axon paraiav (Heb. ‘empty ” or “ base-

less report ’’). Philo quotes this half-verse and comments on it briefly in De Confus. Ling. 141 and more fully in De Spec. Leg. iv. 59-61.

¢ Slightly different is the wording of the Greek frag., paraov dnow ovre axoais ovre aAAn Twi Tav aicOjcewv mpoo- itéov: éraxoAovbobar yap Tais amdras at peyiorar Cypiar.

4 So the Greek frag., 81d Kai map’ éviows vopobérats ameipyrat paptupeiv axoh, ws TO pev aGAnbes dyer mraTevdpevov, TO Se eddos axoj. In the parallel passage, De Spec. Leg. iv. 61, Philo attributes this view to “‘some of the Greek legislators who copied it from the most sacred stelae of Moses.”

¢ Exx Kal mévnta ovK éAenoas (Heb. “thou shalt not favour ’’) ev xpice. Philo quotes this verse and comments on it a little more fully in De Spec. Leg. iv. 72-74.

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EXODUS, BOOK II

equality as judge.* For justice is divine and incorruptible, wherefore it is well said by some” “ judgments are of God.” °

*11. (Ex. xxiii. 4) Why does (Scripture) command one who encounters the straying asses ¢ of an enemy to bring them back and give them back ? °

It is an excess of gentleness if in addition to not harming am enemy one even tries to be of help.’ In the second place, it is a peemiaon and shaming of greed.’ For he who is not willing to harm even an enemy, whom else will he wish to harm for his own profit?” In the third place, it removes quarrels and fights from (our) midst, being a

* So the Greek frag., wevia xa’ éavriy pev eAgov xpHler eis erravopOwow evdeias, eis 5€ Kpiow iodca BpaBeurh xphrar TH Tijs iadrnros vouw.

» The Greek frag. reads more intelligibly ev érépois, i.e. in Deut. i. 17.

¢ The Greek frag. reads somewhat differently Oeiov yap 7 duxaroovvn Kai adéxactov: dbev Kai ev Erépois eb eipyra Ste “7 Kpio.s Tob Oeod Sixaia eoriv.”” The wording of the last clause is obviously incorrect, see the preceding note.

“ The fragment from John of Damascus ap. H. Lewy has troluyiw, see next note.

* xx “Kav $€ ovvavrjons t@ Bot tod éexyOpod cov 7 TO vrolvyiw adrod (Heb. “his ass’) wAavwpevos, amoorpéas adnodwoes atta. ‘The fragment from Procopius quotes only the first part of the verse, ending with éy@pod cov. Philo comments on this verse in De Virtutibus 117-118.

‘ So the two Greek fragments, jyepdrntos dmepBodAt) mpéds TO pi) BAdwrew tov éexOpov ert Kal ovvwdedeiv (v.l. ddedeiv) meipacbat.

¢ This sentence is missing from both Greek fragments. Lewy reconstructs the Greek, somewhat freely, I think, as devrepov 5€ mapairnars mAcovetias.

* So the Greek frag. from John of Damascus (which ends here), 6 yap pnd exOpdv Cyprodv tropévwv tiva trav dAdAwv eDedAjcecev av Brdrrew én’ wdhedreia <idia>; Procopius reads more briefly riva 8€ Kal ddiucyoeev <dv> 6 pndé Tov eyOpdv Cnpuiav;

45


protector of peace,* whose possessions it depicts and shows in many ways. Accordingly, it regards the giving back of the asses as the beginning of offerings of peace and reconciliation.’ For he who gives (something) back, performing a work of love, is in some manner made gentle in soul, while he who receives (it), if he is not completely ungrateful, puts aside the rancour that seeks revenge.

12. (Ex. xxiii. 5) Why, if one sees the ass of an enemy fall under a burden, does (Scripture) command one not to neglect to raise it up with him ? 4

(This is) a confirmatory addition to the preceding, since there is much said on this subject which is to be connected

‘with this, including what was previously said about one who gives back (something lost).¢ But it must be said in addition that it shows an extraordinary abundance of humaneness and gentleness,’ inasmuch as it exhorts (us) not only to be useful to an enemy but also to lighten the

* Procopius reads slightly differently é7: 8€ Kai ordow Kabaipet Kai Svopeverav mpoxardpywv eipnvns. The next two sentences in the Procopius fragment do not correspond closely to the Armenian.

® Or “ friendship,” but cf. De Virtutibus 118. ¢ Aucher “ex animo familiaris demonstratur.”” The

Greek verb was prob. 7yepodrat. @ ~xx "Ear de idys 70 brolvyov (Heb. “ ass”) 706 éxPpod

cov memtwxos (Heb. “ crouching ’’) dao tov youov avrod, ov mapeAevon adto adAad ovveyepeis ado pel” adrod (Heb. “ thou shalt desist from abandoning it; thou shalt surely help [?] with him”). In De Virtutibus 116 Philo paraphrases the Ltxx text as follows, Kav éyOpav simolvyia axPodopodvra 7H Bdper meobévra mpoméon, ui) mapeABety adda avverixovdica Kal ouvveyeipa. In the latter passage Philo deals only with the literal meaning and not with the symbolism as here.

¢ This is the best sense I can extract from the obscure Arm. sentence. Aucher’s rendering is not too clear either, ‘ in- tensio additamenti anteriorum est, unde et plura quidem dicta est adaptare super hoc, ex iis nimirum quae de reddente sunt dicta.” t piravOpwrias Kal tyepdryrtos.

46

EXODUS, BOOK II

heaviness of the burden of irrational animals, especially when they have already fallen under the pressure of a very heavy weight. For who would disregard any human being, with whom he has a single natural kinship,* when he has been taught by the divine Law and is accustomed not to disregard even a beast? That is the literal meaning.” But as for the deeper meaning,’ the ass is symbolically 4 our body,? and (this) is altogether errant and roving. For the sake of bringing profit to its kindred sensual pleasure,’ it loads itself with much unmixed (wine) and various foods and a variety of dishes and still other drinks and foods in immense profusion. Accordingly, it is necessary for one who is smitten by wisdom” to lighten (his) heaviness through the related virtues of frugality and contentedness ” and to lead the errant (man) into inerrant constancy by accustoming him to give up his anxious pursuit of avarice and, instead, to follow the richness of nature, which is ascendant and self-sufficient.‘

*13. (Ex. xxii. 20-21)’ What is the meaning of the words, ‘‘ Behold, I am sending My angel * before thy face, that he may guard thee on the way, in order that he may lead and bring thee to the land which I have prepared for thee. Give heed and listen and do not disobey. For he

* pla ovyyévera dicews. > +O pyrov. ° +06 mpos didvovav. # cupBorKds. ¢ In De Sacr. Abelis 112 the ass is said to be a symbol of

novos, in De Cherubim 32 of % dAoyos mpoaipects tod Biov, in De Migratione 224 of % dAoyos dvats, in De Mut. Nom. 193 of dvo.a. f rh ovyyevkh ndovi.

9 tov brd THs aodias mAnxPévra: Aucher “ qui amore sapientiae captus sit.”

h rais davayxaias aperais, dAvyodeia Kai edxodia. These two virtues are coupled in several other passages in Philo.

* dvwdepis (vel sim.) kal adrapxns: Aucher “ quae feracis- sima est (vel, superiora tendit) et sibi sufficiens.”’

i This section should follow § 15, which deals with Ex. xxiii. 18.

* Lit. “‘ messenger,” see next note but one.

47


will not show consideration for thee,* for My name is upon him ” ??

An angel is an intellectual soul ° or rather wholly mind,4 wholly incorporeal, made (to be) a minister of God,’ and appointed over certain needs and the service of the race of mortals, since it was unable, because of its corruptible nature, to receive the gifts and benefactions extended by God. For it was not capable of bearing the multitude of (His) good (gifts). (Therefore) of necessity was the Logos appointed as judge and mediator,’ who is called “ angel.”’ Him He sets “‘ before the face,” there where the place of the eyes and the senses is, in order that by seeing and receiving sense(-impressions) it’ may follow the leadership of virtue,” not unwillingly but willingly. But the entry into the previously prepared land is aogdneal ‘in the several (details) of the above-mentioned (statements) in respect of the guarding’ of the way, (namely) “ giving heed,”’ “ listening,”’ ““ not disobeying,”’ “‘ not showing consideration,” “‘ setting His name upon him.” This, however, must first be examined. Those who incautiously travel a

@ Aucher “‘ non verebitur te,’’ see next note. > Lxx Kal i8od éyw amooréAAw Tov dyyeAdv pou (Heb. “ my

messenger’) 7pd mpoodmov aov va dudAdén ae ev TH 60@ Srrws eioayayn ce eis THY yqv (Heb. *‘ place’’) Av Hroiuaca cou (Heb. om. ‘‘for thee’). apdcexe ceavt@ Kal eioaxove avrod Kai m1) ameter adt@ ov yap pi vmooreiAnrai oe (Heb. “ he will not suffer thy disobedience ’’), ro yap dvoua pov eotw én atta (Heb. “ within him’’). Philo cites the first part of this passage in De Agricultura 51, and the entire passage in De Migratione 174 in verbal agreement with the txx but without extended commentary in either place.

° voepa yvxyn: Aucher “‘ spiritus intellectualis.’’ Philo several times speaks of angels as yvyai but never, I think, as mvevuara. On his doctrine of angels see Wolfson, Philo, i. 366-385. “ yots: Aucher “ intellectus.”

¢ yevouevos banpérns Oeod. f peoirns. 9 7.e. the human race. h dperijs. * ddAnyopeirac: Aucher “‘ allegorice adaptatur.” i Aucher “ observationem.”

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EXODUS, BOOK II

road go astray from the right and genuinely broad road, and many times turn aside into trackless, impassable and rough places.* And similar to this is it when souls experience something juvenile and pious,’ for when one is without a share of discipline one is borne along like unimpeded streams where it is unprofitable. And the second thing was the entry into the land, (that is) an entry into philosophy,? (which is), as it were, a good land and fertile in the production of fruits, which the divine plants, the virtues,’ bear. Therefore it is proper that he who wishes to enjoy these fruits should receive training in exercising caution ; but caution is the supervision of the counselling mind / and readiness to listen. For just as a lover puts aside all other things and hastens to his desire, so also does one who hungers and thirsts for the knowledge of the disciplines and for learning what he does not know put away his concern for other things and hasten to listen, and by night and by day he watches the doors of the houses of the wise.’ Thus, to give heed is (referred to) in these (words). But (next) in order is to listen, and it is naturally mentioned

* The first of the two Greek fragments of this section (which begins here) reads only slightly differently ot adu- Adkrws odormopobvres Stapapravovow Tis opBis kal Aewpopou @s modAdKis eis avodias Kat SvaBdrouvs Kal tpaxeias atpamods extpémrec0an.

® The text is obviously corrupt, see next note. ¢ The Greek frag. (which ends here) reads more intelligibly

TO _TapamArjovov €orw Ore Kal at puxai Tay véewy modelas apo- podow, xabamep pedua averricxetov 6 2) Avaitedes pewBevovrar. Possibly the Arm. translator sberese vewv for the gen. plural of vews ** temple.”

‘ prrocodiay. . at dperat.

s BovAeutixis Svavoias mpooracia vel sim.: Aucher * praesidentia consiliarii (sic) mentis.”

9 The second Greek fragment (which contains only the second part. of this comparison) reads only slightly differently 6 mewdv Kat dupadyv emLoT HENS al Tob pabeiv a py oldev, Tas das peBepevos ppovridas, émelyerau mpos dxpdaow, Kal vvKTwp kal we” uépay Oupwpet tas THv coddv oikias.

49


in connexion therewith.* For he who listens with the tips of his ears is able to get (only) a somewhat vague perception of what is said, while to him who listens carefully the words enter more clearly and the things heard travel on all the paths, so that they form his mind ° with deep impressions,’ as if (it were) wax, lest it easily become stupid and (the impressions) leap away.* After this comes (the statement) that it is not right to disobey. For some men receive within them the appearances of words and, after receiving them, [do not] become disobedient * but display a quarrel- some and rebellious nature. Such men He shames,’ wishing to admonish them by preparing lawful and constant declarations of good things.? But whenever the word of God is announced, it is altogether good, beautiful and precious. For to him who does not obey He says, “ he ” has no respect for thee,” and (this is said) most naturally. For when conviction ‘ is established in the soul and per- ceives it inclining to wickedness, it reproaches (the soul) and becomes its accuser, and by scolding and threatening,

? 4.e. in connexion with giving heed. > rov vod or THY Siavotay. ¢ Lit. “‘ forms.” 4 Aucher renders, “‘ ne facile insipidum videatur et foras

resiliat,”” apparently taking “ mind ”’ to be the subject of both verbs (in spite of the neuter gender of the pred. adj. ‘* insipidum ”’).

¢ Kither we must eliminate the negative particle or emend » disobedient ”* to “‘ obedient.’’” Aucher renders more pti “nec tamen revera recipientes, dissentiunt.”’

F Svowze?. 9 The meaning is obscure, partly because of the diverse

meanings of the verb (here a ptc.) art ‘el, which I have rendered “‘ preparing.” Aucher renders, ‘‘ monere volens, ut sibi concilient bonorum enarrationes legitimas ac con- stantes.”’

» i.e. the angel. * édeyxos, cf. ¢.g. Quod Deus Immut. Sit 135, De Pisakegs

87, where éAeyxos has the force of ‘‘ conscience ’”’ or inward “monitor ’ (as Colson there renders). It is symbolized by an angel in De Fuga 1-6 and elsewhere.

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EXODUS, BOOK II

puts it toshame. For he within whom it is, is apprehended by his own judgment as being altogether foolish. And in contrast to all the counsellors* who are in the various cities’ it is obliged not to show respect or to admonish with fear but with both wisdom and freedom of speech.’ And a very clear proof of thjs is that the divine name is called upon the angel. And this is the most sovereign and principal (being) which the heaven and earth and the whole world knows.? And he who has so great a power * must necessarily be filled with all-powerful ’ wisdom.’

*14, (Ex. xxiii. 18a) What is the meaning of the words, “Thou shalt not sacrifice with leaven the blood of the victim ”* ?

In another passage also‘ He has ordained something similar to this, commanding that upon an altar upon which victims are offered in sacrifice leaven is not to be brought.’ He indicates through two necessary symbols* that one

* rods auvédpous. > The context obliges us to correct the Arm. text which

reads ‘‘ and by (or “ among ”’) all the counsellors who are outside in the various cities.”

© cal codia cal mappyoia. : 4 Apparently Philo means that the angel here represents

the Logos. © Sdvapuv. f Variant “ all-free.” ¢ Aucher renders more freely, “ ut sit sapientia potentis-

simus (vel, liberrimus).”’ » Lxx od Ovoes emi Cipn alua Ovpidpards prov. Philo alle-

gorizes this half-verse, without quoting it literally, in De Spec. Leg. i. 293-295, cf. ii. 182-185.

? Lev. ii. 11, where honey is also proscribed. 4 Somewhat different is the vontnis of the Greek frag.

preserved in three Catenae, dvri rod od Set Cupwrov wapeivac emi t&v Ovovalopévwv adda mavTa Ta mpocaydpueva eis Ouaiav Hrow mpoopopay aluya det elvar.

® Prob. the original reading is preserved in the Catenae, aivirrerar S€ Sia cupBddAov Svo0 ta avayxaorara. Procopius reads more briefly aivirreras 5é 81a cupBorov.

51


should despise sensual pleasures,’ for leaven is a sweetener of food but not food (itself). And the other thing (indicated) is that one should not be uplifted in conceit wy common ° belief.¢ For both are impure and hateful, (namely) sensual pleasure and arrogance (or) foolish belief, (both being) the offspring of qgne mother, illusion.* But the blood of the sacrificed victims is a sign of the souls which are consecrated to God. Moreover, it is not right to mix the unmixed.’

*15. (Ex. xxiii. 18b) What is the meaning of the words, “ The fat of My festival shall not lie * until morning ”’ * ?

The literal text’ gives the command that the fat shall be consumed the same day, having become material for the divine fire? But as for the deeper meaning,* the nature

* So Procopius, xaradpoveiv #Sovis. The Catenae read more fully év pev 76 Katradpoveiv 7Sovijs.

’ So Procopius and the Catenae, Ciun yap 7Svopa rpodfs, od Tpod7.

‘ The Arm. translator mistakenly read xow#s instead of keris oinoews “‘ empty belief,’ see next note.

* Procopius xai 7d pr) Setv ind Kevis dvowpevous oitcews aipeofar: the Catenae read érepov S€ 76 pi dev ematpecba dvowpevovs dia. Kevis (v.1. Kawis) oijcews.

* Procopius lacks this sentence. The Catenae read more briefly dviepov yap éxdrepov, jSovy te Kal olnows, ntpos judas anarns €yyova. Philo, like some of the early Christian writers, uses darn in the sense of “‘ illusory worldly pleasure.”

* So Procopius and the Catenae, 7d 8é alua ta&v Ovo deiypa puxs €or. omevdouevns Pes: puyvivar S€ Ta dyuKra odx OOGLOV.

9 Or “ sleep,”’ see next note. * Lxx od8€ yu) KowunOA oréap THs éoprAs pov ws mpwt. There

seems to be no other direct comment on this half-verse in Philo’s other works but cf. De Spec. Leg. iv. 123-124.

TO pnrov. ? The Catenae read similarly but omitting the subject,

Kedever Ta areata avOypepov dvadlcxecba, ywdpeva vAnv tepas ¢doyés. Procopius has preserved only the words vAn TE THs iepas ywéc8w droyds. * +0 mpos Sidvovav. 52

.

‘

EXODUS, BOOK II

of fat brings oiliness ¢ to the entrails and other (parts), and surrounding these with its fatness, prevents them for ever, when dried, from very quickly dissolving and melting away.” For one who has the moisture of fatness receives the moisture as most vital nourishment. Accordingly, He wishes to show through a symbol? that every soul

_ which —? fattens with its own mystical and divine piety is sleepless and watchful for the vision of things worthy to be seen.“ Now this experience is the festival of souls and the greatest of festivals, an occasion of true joy,’ which not unmixed (wine) but sober wisdom’ produces. For one of these is the cause of drunkenness and delirium,’ while the other (is the cause) of soberness and of properly accomplishing all things. And so, if it also happens that some mortal seed has passed, (it is) an unfortunate accident, that is, the sleep of the mind, which will not last long.”

*16. (Ex. xxiii. 22) What is the meaning of the words, “ Tf hearing thou wilt hear My voice and thou wilt do all

® imos, cf. De Vita Mosis ii. 146. ®’ The meaning of the second clause is obscure, chiefly

because of the presence of the pass. pte. “‘ dried.”” Aucher renders more briefly, ‘‘ ne arescens celeriter dissolvatur.”

© Sa ovpBddov. @ Slightly different is the wording of the Greek frag. from

the Parallels of John Monachus (ap. Harris, p. 101), first identified by Friichtel, yuy7) maca jv edodBera Aurraiver rots idiots dpylos, aKouunTws Exer mpos Ta Deia Kai diaviorarar mpos tiv Oéav rdv Oéas agiwv.

¢ Again the Greek frag. (which ends with “ joy ’’) differs slightly, toéro yap 70 maBos ris yuyis &v €opth peyiorn Kal Kaipos aisevdis evdpoovrys.

t yndddos codia. 9 Aucher “ petulantiae.” » The meaning of the sentence is not clear to me but seems

to refer to a nocturnal emission. Aucher, confessing in a footnote that he is not sure of the meaning, renders, ‘* quod si etiam superveniet, id quod transactum est, et aliquod semen mortale, improsperitatis erramentum, id est mentis somnus, non longius durabit.”

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that I say to thee, I shall be an enemy to thine enemies. and I will oppose those who oppose thee ” * ?

Because some men do not hearken when hearing or, rather, pretend not to have heard, He has specified in this passage, “ If hearing ye ” will hear My voice,” (which), it must be supposed, refers to the angel mentioned a little while ago.° For the prophet of Him Who speaks is properly an angel.@ For it is necessary for him who “ hearing hears,” that is, with firmness ° receives what is said, to carry out in deed also what is said, for the deed is proof of the word.’ Now he who is obedient to what is said and carries out in deed what has been ordered by declaration, necessarily acquires his teacher as ally and protector, who, as it seems, is helping his disciple but in truth (is helping) his own ruling doctrines,’ which his opponents and enemies desire to destroy.”

* ~xx é€av axon axovonre (v.l. dxovons) THis Pwris wou (Heb. ‘his voice ’’) kal movjonre mavra doa av eimw cot, €xOpevaw Tots €xOpois cov Kal avriKeicopat Tots avtiKerpevors cor. Philo paraphrases the verse in De Praemiis 79.

» Sic (change from sing. to plural). ¢ In § 13. Most of the present section (from “ voice ’’ on)

is preserved in the Catenae and paraphrastically in Procopius. The former read, in this sentence, dwviv Geod Tov mpd puxpod hexOevta a&yyeAov brovontéov pnvtecbat.

¢ So the Catenae, rod yap A€yovros 6 mpodyrns ayyedos Kupiws (v.l. Kupiov) é€oriv. Procopius paraphrases, tov mpo- dytnv daci twes Kal tiv ev adT@ Tod AadodvTos dwvyv, od mapakeAeverau eloaxovetv. ¢ Aucher “ constanter.”’

f So the Catenae, dvdyxn (1. avayrn) yap Tov axon axovovra, Touréott Tov Ta Aeyopeva PeBaiws mapadexdopuevov, Epyous emuTeAciv Ta AexOévra: Adyou yap miotts Epyov. Procopius has preserved only the words Adyou d€ miotis Epyov.

9 Aucher “ voluntate legis.” » So the Catenae, 6 5€ Kal rots elpnuévors KarareOys Kal

evepy@v Ta aKddAovba, atppaxov Kal trepacmoriy e€ avayKns éxer TOv SidacKador, doa pev TH Soxeiv, BonPodvra TH yvwpipw, To 8° ddnbes trois adrod (1. abrod) déypact Kai mapayyéAuaow, arep of evavtion Kai €xOpoi BovAovra Kxabaipeiv. Procopius reads more briefly 6 d€ Kai mevoeis Kal mpagas e€er mavTws brepac- morhy Tov SiddoKxadov cvuppaxodvra 8.’ avrod rots iSiows Séypacw, amep of evavrio: BovAovrar Kabaipeiv.

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EXODUS, BOOK II

*17. (Ex. xxiii. 24c) What is the meaning of the words, “ Destroying thou shalt destroy and shattering thou shalt shatter their pillars ” ¢?

The “ pillars” are symbolically the accepted opinions ” which seem to have been established and firmly supported.° But of (these) pillar-like ¢ accepted opinions some are good, and for these it is right to be erect and to have a firm position, while there are others which are reprehensible, and of these it is profitable to cause the destruction.* And / such are those which folly decrees in opposition to prudence,’ and intemperance to temperance,” and injustice to justice,‘ and in general whatever it is that evil opposes to virtue. But the words “ Destroying thou shalt destroy and shattering thou shalt shatter’’ suggest something like the following sense.* There are some things which

* ~xx Kxabaipécer xabeXeis (v.l. and Heb. add “them ’’) xai ouvrpipwv cuvrpiibers tas otHAas (A.V. “ images ’’) adrav.

> Aucher “ gratae leges,”’ see next note. ¢ So the Greek frag. (preserved in the Catenae and Pro-

copius), or#Aai eiot (Procopius omits the first two words) ra ddypata cupBoAcKds, dmep eotdvar Kal epnpeiobar Soxet.

# Or “ posted-up ”: Aucher “ statuae instar erectarum.” - The Arm. tranSlator had difficulty in rendering xareornAcrev- Hever, see next note.

¢ So the Catenae, rav S€ KareornAtevpévwy Soypdtwy Ta pev aoteia €or, & kai (Procopius omits éorw & Kai) bus > cal ‘ , ” A Ld ‘ A > / te 4 avaxetoba Kal BeBaiay éxew rHv tSpvaw, 7a dé exiAnrta av THV KaQaipeow movetcbar AvorteAés (Procopius ra dé émiAnmta Kaba-

a ¢ \ / > / \ € / petobar as pi) maAw avaornodpeva pndée appoodueva—the last words being a paraphrase of the end of the section).

f The following sentence is missing in the Catenae and Procopius.

9 adpootvyn .. . dpovyaer. ® dxodacia . . . awhpoovyn. * aducia . . . duKaoovvy. i waxia ... aperh fe ® So the Catenae, ro dé “ xafaipdv KabeAcis”’ Kai “ ovvrpiBwv

ouvtpisers ”? tovodrov broBadAe vodv. Procopius (ending with this sentence) paraphrases, rovadrn yap eudacis 7 Tod “ Kad- aip@v KabeAcis”’ Kai “ ovvtpiBwv ovytpifes.”

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(people) destroy only to raise them up another time, and shatter as if they would again put them together.* But it is His will that those things which are opposed to the good and beautiful, when once they have been destroyed and shattered, shall not again undergo repair but shall always remain destroyed.”

*18. (Ex. xxiti. 25b) Why does He say, “‘ I will bless thy bread and water,’ and I will turn away illnesses from thee ” 4?

He indicates food and health—food through “ bread and water,” and health through “ turn away illnesses.”’ In the second place, He speaks of the self-control of endurance here in mentioning only the receiving of necessary foods,’ for bread is a plain food without anything extra, and flowing water 2 is (a similarly plain) drink, and upon these (depends) health. In the third place, He makes mention of both life (in general) and a good life, for bread and water are necessary for living, while freedom from

* So the Catenae, éd twes Kabapodow ws avaorjoovres, Kal ovvrpiBovow ws advOis appoodpevot.

® So the Catenae, BovAerar 5€ 7a KabaipeDevra dak Kal ovrrpiBévra pnKere Tvxeiv avopbdaews GAN «eis dav Hhavicba 7a évartia tois ayabois Kai Kadois.

¢ Philo agrees with Heb. against txx in omitting “ and wine ”’ after “ bread.”

4 Lxx kal evAoyjow (Heb. ‘* He will bless ’’) tov dprov cov 4 ‘ , ae ‘ \ A ‘ > / / > > Kai Tov oivdv gov Kal TO Udwp cov Kai droorperpw padaxiay ad

Duar. ee So Cat. Lips., tpodjy kai byievav aivirrerau tpodyy pev bv aptov Kat vdaros* vyievav dia Tob padaxiay amootpépew. Pro- copius condenses, tpodiy Kai byievav emayyéAXerat.

? So the Catena, devrepov, éyxpdrevav eionyeirar, THY TaY avayKkaiwy peTovaiay povov érecrmv. Procopius reads more briefly cai rdv dvayxaioratwv povwv pvnobeis ediSake TH eyKpa- tevav (with this clause the Greek fragments break off, to resume with the sentence beginning “ In the fifth place ’’).

9 vapatiatov viwp: Aucher “* aqua scaturiens.”

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se * and health (are necessary) for living well. In the ourth place, Scripture ’ seems to declare that plain simplicity in food is the cause of health. For wine-drinking and cookery which are done with insatiability and gluttony, because of their being artificial ° produce illness and the causes of greater illnesses. But simplicity in necessary foods is productive of health.? In the fifth place, it teaches us amost worthwhile lesson and one that is in order, showing that neither bread nor water gives nourishment by itself alone,*® but that there are times when they do more harm than good,’ (namely) if the divine Logos does not graciously bestow upon them his helpful powers.? For this reason, indeed, He says, “ I will bless thy bread and thy water,”’ as if they were not sufficient to give nourishment by themselves alone without the loving friendship and care ” of God.*

® amaée.a. > » ypady. This is one of the very few passages in the

Quaestiones in which Philo expressly mentions Scripture rather than God or Moses as authority, although of course the three terms are interchangeable.

¢ Aucher ‘* ob abusum expletionis.” @ Aucher inadvertently omits to render this sentence. * Slightly different is the text of Catena Lips., apds 8¢€

rovTois, pabnua Huds aicwstatov avadidacKer, SnAdv Gti ovre apros ovre Vowp Kal? éavra tpédovow. Procopius reads more briefly xal uadbnua d€ rapédwxev aicudstatov, ws ovdév TovTwv Tpéper Kal” éavro.

? So Cat. Lips., aA €orw dre Kai BAdmrovot paAdov 7 wpedotow. Procopius condenses, BAdmre: 5€ wadAov 7} wdhere?.

9 So (with the exception of one word) Cat. Lips., éav pi Oeios Adyos Kai TovTos xapionrar Tas adeAntixas (1. wpeAntixas) duvdpers. Procopius paraphrases, jz) rod Oeod Svvapw wdhedAn- Tixnv dua THs evAoyias mapéxovTos.

’ Emending Arm. hogwoy (=“‘ spirit’? or “ soul’’) to hogoy (=*‘ care’): Aucher “ sine divina conciliatione cum anima.”

* Cat. Lips. is defective, ws ody ixava cal” éavra rpédew avev Oeias [noun missing] Kai émudppootvns. ‘The sentence is missing in Procopius.

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*19, (Ex. xxiii. 26a) Why does He @ say, ‘“‘ There shall not be in thee anyone infertile or barren ” ? ?

He“ places infertility and barrenness among the curses,4 (and) says that they shall not be (found) among those who act with justice and lawfulness.’ For (as) a prize to those who keep the divine writing of the Law He offers the more ancient law of immortal nature, which was laid down for procreation and the begetting of sons for the perpetuity of the race.‘ That is the literal meaning.’ But as for the deeper meaning,” no one will find any evil greater than childlessness and infertility of soul.‘ And this is ignorance and lack of education,’ which make barren the deliberative mind.* But fecundity and abundance of children come about through learning and knowledge,’ so that those who have an abundance of learning have an abundance of children, and those who are learned in the knowledge of good and excellent things™ have good children. And

@ See below, note c. » LXx odK €oTat dyovos ovdé aTeipa emi THs yas cov. In De

Praemiis 108 Philo quotes freely, ovdeis dyovos oS oreipa yevyioerar.

° The context indicates that God is the subject although the Greek frag. supplies Mwvojs.

@ So the Greek frag., dyoviay kal oreipwow ev Kardpas tattwv Mwvojs.

¢ So the Greek frag., od dyow écecPa mapa tois Ta Sixara Kal vopuipa dSp@ovv. .

t So the Greek frag. (which ends with this sentence), d@Aov yap Tots TO iepov ypdppa rod vopov puddrrovat Tapexet TOV apxadrepov vomov THs abavarou dicews, ds emi omopG Kal yevéoe Téxvwv €TéOn pos THY TOD yévous Sapov7nv.

I +0 pyrov. h ‘ \ / TO mpos Siavotay. * Lit. “ of souls ”’—buydv. 7 Guabla Kai dmadevaia. * rov Bovdrevtixkov vodv vel sim.: Aucher ‘“ consiliarium

intellectum.”’ ' 81a pabjoews Kal émoTrHuns.

™ Aucher renders more freely, “‘ qui bonae optimaeque intelligentiae periti sunt.”

58

Te SR OT ee

t

= = SS ae ee A RET A, "es

EXODUS, BOOK II

childless are they whose natures are sluggish and dull and at the same time unlearned.

*20. (Ex. xxiii. 26b) What is the meaning of the words, ‘“‘ The number of thy days I will fill ” +?

That it is most bea hel and fine that the lives of His worshippers should be reckoned not by months nor by numbers ° but by days.° For they are really of equal value with eternity when taken into account and number,? for he who is of no account and has no number is to be altogether condemned.’ But it is well that an addition has been made to the passage, (namely) “ I will fill,’ because of the intervals empty of thoughtfulness and virtue in the soul of him who wishes to progress.’ For Hé wishes him who philosophizes in accordance with Him to be a harmony of all sounds like a musical instrument with no discord or dissonance in any part but with one and the

4 ~xx tov apiOuov T&v uep@v cov avanAypdow. In De Praemiis 111 Philo quotes the half-verse as here except for the personal ending of the verb, which there appears as avarrAnpwaers (v.1. avarAjoes).

-> The original prob. had “ years,’ as in Procopius, see next note. :

¢ Somewhat different is Procopius’ reading, mdyxadov 5 pace TO pyre pnol pyre eviavtois KatapiOuetoBa tov Biov radv LKETWV.

4 The Arm. is obviously corrupt, see end of note. Pro- copius reads more intelligibly 7@ yap dvr. éxdorov codod Hepa icdrysds eorw aid. Similar is the wording in De Praemiis 112: 60ev iadryov Kad@ (Kai dAw conj. Colson) Bie cogod Kai piav juépav bréAaBev elvar Karopfovpevyny. I suspect that Arm. i hamar ankeal ew i t‘iw “ taken into account and number ”’ is a corruption of hanéarakani mi t‘iw (vel sim.) ** one day of the intelligent (man).”

¢ Cf. De Praemiis 111 6 peév yap apabijs Kai Exvomos “ ovr’ ev Adyw,” daoiv, “ od7’ ev dpiOud.”” The sentence is missing in Procopius.

f Slightly briefer is Procopius’ text, ed S€ Kal 76 “ dva- mAnpdow” dia 7a Keva ppovicews Kal aperis év buyxh Siacripara Tod mpoKémrovros.

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same consonance and harmony, of will with word and of word with deed and of deed with both of these.*

*21. (Ex. xxiii. 27a) Why does He say, “ Fear will I send to go before thee ” ? ?

The literal meaning is clear,’ for a strong force to 4 terrify the enemy is ° fear,’ by which more (easily) the force of adversaries is taken and conquered.’ But as for the deeper meaning,” there are two reasons why men honour the Deity, (namely) love and fear,‘ and love is later, being in the elder ones,’ while fear comes earlier,* so that not ineptly is it said that fear is the leader, for love, which comes after, is also acquired later.’ And may it not be

* Procopius reads more briefly 6v BovAerac xabdmep povor- Kov dpyavov 8a mavtTwv jpyoabar mpos piav ovpdwviav Bovdr- pdrwv Kal Adywv Kai mpagewr.

® ~xx (and the Greek frag. in the Catenae) xai rov doBov amoaTeA® tyovpevov cov (Heb. *‘ My fear will I send before thee ”’). ¢ 70 ev pnrov éudaves, as in the Catenae.

¢ The preposition i “‘ to”’ or “in” has fallen out of the Arm. text, probably by haplography.

¢ Emending Arm. ew “ and ” to @ “‘ is.” ? Sothe Catenae, eis cardmAnéw exOpav icxupa ddvapus 6 ddBos. 9 The Catenae and Procopius (whose excerpt begins here)

read somewhat differently ; the Catenae have i¢’ od waAdov 7 (7 Wendland) ris rév avrirdAwy éfddov pwn aAioxerar: Pro- copius td’ ob paddov 7 Tis THY avrimdAwy pops ot troA€euror aXicKxovTat.

» ro d€ mpos dudvoray as in the Catenae, which add otrws. * So the Catenae (for Procopius’ condensed paraphrase

see below), dvoiv ododv airy, dv evexa 7d Oeiov avOpwror TYyL@ow, ayarns Kat PdoBov.

j Presumably meaning “in mature persons,” cf. Pro- copius <év> rots teAeious. The Catenae read more briefly TO pev ayatav eat orsiyovov (v.1. dypéws).

* So the Catenae, ro d€ doBeic8ar auvicrara: mpdrepov. ’ Only slightly different is the reading of the Catenae

(which end here), wore ot« amd oKomod AchéxPar 7d HyetcOat tov doPov, THs ayarns voTEpov Kal oye mpooyevoperns. Procopius condenses the whole sentence, zponyeirar S¢ THs aydans 6 pofPos, 7} Tots TeA€lous eyyiverar. Sc” audoiv yap tysaras Oeds.

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that one who fears does so rightly and properly ?* For just as imprudence is younger than prudence,’ so is fear (younger) than love, since fear is born in a worthless man,’ while love (is born) in a virtuous one.4

22. (Ex. xxiii. 27b) What is the meaning of the words, “| will terrify all the nations into which thou wilt come ” ¢?

The (expression) “‘ I will terrify ” in the literal sense / is equivalent to “ I will strike with fear,” which He earlier spoke of sending down for the destruction of their adversaries’ force,’ for fear is the cause of weakness.” In the second place, He seems to bear testimony to the surpassing virtue ‘ of the nation ’ in that it would convert * not only its own (members) but also its enemies ; and by “ enemies ”’ I mean not only those who commit acts of war but also those who are heterodox.’ But as for the deeper meaning,” this must be said. When there comes into the soul,” as into a land, the prudence’ of a keen-eyed and seeing

nature,” all the Gentile laws which are in it become mad

@ The text is suspect. Aucher renders, “‘ ne forte timere quoqgue sit jure digneque.”’

> adpoatvyn . . . Ppovyats. ¢ Aucher “‘ in contempto.” @ év omovdaiw. ¢ txx kal exorjow (Heb. “ I will confuse’) wdavra ra eOvy

cis os ad Elomropevn eis adrous. f apos TO prov. 9 See the preceding section. » dobeveias. * riv brepBaddovoay aperiv. i i.e. the Hebrew nation. k Arm. darzouganel sometimes renders émorpédew, which

seems to have been the verb used in the Greek, although it is not listed in Leisegang’s Index Philonis. Aucher here renders, ‘* convertat.”’

rovs érepoddtous. ™ +O mpos duavo.ay. n Lit. “‘ souls ”’—ras puxds. ® edPovdAia. » Philo here, as often elsewhere, alludes to the etymology

of ‘ Israel’ as ‘* seeing (God).”

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QUESTIONS AND ANSWERS.

and rage and turn aside * from worthy thoughts, for evil things are unable to dwell and live ® together with good ones.

23. (Ex. xxiii. 27c) What is the meaning of the words, “* T will make ° thine enemies fugitives ”’ 4 ?

He declares more certainly (and) clearly what was said earlier. For he who has supervened * makes a beginning of flight. That is the literal meaning.’ But as for the deeper meaning,” He speaks of acceptable laws,‘ which are unknown to youths and (which) He Himself’ knows. For every foolish man is without a home or dwelling and is, as it were, a fugitive, driven from the city of virtue,* which must be thought of as the native place of wise and virtuous souls.’ :

¢ Philo plays on the éxorjow of Lxx as being the causa- tive of e&/cracOa in the sense of “be beside oneself’? and ** stand out of the way,”’ é.e. “* turn aside.”

> Aucher “‘ stare,”’ evidently mistaking keal “‘ to live”’ for . kal *‘ to stand.”

© Lit. “ give,” as:in the txx, which reflects Heb. idiom. 4 txx Kal ducow mavras (a few Mss. OM. wavras) Tods brevar-

tious cov duyddas (Heb. *‘ And I will give all thine enemies to thee a neck ’’—an idiom meaning “‘ and I will cause all thine enemies to turn their backs to thee ’’—1.e. “* to flee from thee’’).

¢ In the preceding verses. ‘The Arm. verb 7 veray gal may render émyiyvecOa

(which is, it seems, not used by Philo), but in exactly what sense is not clear. Aucher here. renders, ‘‘ supervenerat.”’

9 +O pyrov. h A A 8 /

TO Tpos OLaVOLaV.

* yomous evapéarous vel sim.: Aucher “ leges gratas.” i Arm. ink‘n= atrés, but this is evidently a corruption

or translator’s misreading of doreios (see below). The original must have meant“ and (which) the wise man knows.”

k éx moAews aperfs, cf. Leg. All. iii. 1 wédAs oixela tev copay 7) apeTy.

' rarpis yuydv doreiwv Kal orovdaiwv. Here, as elsewhere, Arm. asti renders doreios ‘‘ wise,”’ not “‘ constant’? as Aucher renders.

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*24, (Ex. xxiii. 28) Why does He say, “I will send the wasp before thee and I will drive out thine enemies ”’ * ?

Wasps fly upon one from nowhere ° without first being seen, and after wounding with their stings they withdraw ; and they wound the principal parts,’ the face, the eyes and the head.? And the fearful noise made (by them) in the air penetrates * the ears. And so, from the very beginning alliance (and) help are not ’ to be cut off, inasmuch as one is to do the enemy much harm through the smallest (animals),? especially when God commands, by which ” even very weak men are innervated ‘ and form an army with invincible power.’ And allegorically it is to be said * that the wasp should be considered a symbol of unhoped

“ Philo here paraphrases the Lxx xai dmooreAd Tas agnxias (Heb. “the wasp,” a collective singular: A.V. “hornets ’’) aporépas oov kat éexBadrcis (v.l. éxBadd: Heb. “it will drive out”) rods ’Apoppatous (Heb. omits ‘“‘ the Amorites”’) xai Edaiouvs cat Xavavatovs Kal rods Xerraiovs (v.l. + kal rods Depelaiovs Kai rods T'epyecaious Kai rods *leBov- caiovs) amd ood. Procopius cites only the first half of the verse, Kal azrooTeA® tas o¢nkias mpotépas cov. In De Praemiis 96 Philo briefly alludes to this verse without quoting Lxx or commenting in detail.

® €€ adavods, as in Procopius. ° ra Kupimrara (rendered by two Arm. words): Procopius

Ta Katpwwrara. * Procopius condenses the sentence, of odjjxes €€ ddavots

od mpoedopévous TiTpwoKovar TA Kaipdtara, Kehadjv Te Kal Ta ev avr. ¢ Or “ wounds.”

* One Arm. ms. omits ‘‘ not.” 9 'The text seems to be corrupt, especially the phrase ‘ from

the very beginning.”” The Arm. glossator paraphrases, “‘ one ought not to reject the help of God even though it be small.” Procopius adds, either on his own or some post-Philonic authority, cal xara 76 pyrov odv olde Beds Kai Sia TSv opuKpo- Tate Kataywrilecbar ws Kal oxvumdv te Kal Batpdxywv rods Aiyuntious ... pidov yap del 0e@ 81a opixpav rrepryivecba.

» Or perhaps “ through Whom.” * yevpodvrat. 4 There is no Greek parallel to the second half of this

sentence. adAnyopnréov.

63


for and unexpected power * divinely sent.’ And when it inflicts blows with great force from the upper regions, it does not miss its mark with the blows, and after striking, it does not suffer any counter-(blow) at all.¢

*25. (Ex. xxiii. 29) Why does He add the reason why - not all enemies are to be driven out all together at one time but little by little, (namely) “ that the land may not be made desolate and many animals congregate ”’ 4 ?

The literal sense * does not require a long discussion, for beasts flee from man as from their natural lord, wherefore they do not enter cities when these are populous; but if they become small, (the beasts) move about with the inhabitants.’ But as for the deeper meaning,’ if from one who has just” for the first time been introduced (to know-

“ Aucher “ inexpectatae subitaneaeque virtutis.” » Similar is the text of the Catenae (which begins here),

otvpBodrov S€ broAnmréov elvar tods odfkas aveAriorov duvdpews Jeia tour oradnoopuévns. Procopius (resuming here) paraphrases, onpaivoc 8 av kat Oeiav roumnv aveAmiorou duvapews ateAAopevns €€ ovpavod.

¢ Slightly different and in part corrupt is the text of the Catenae (the sentence is lacking in Procopius), zis ad” dyy- Aorépwv Kar’ aKpov TO ovs bropepovoa Tas mAnyds, evoToxXHoEL méou tais BAjpact, Kal diabeioa ovdev avrimeceita TO Tmapamay. Mangey has emended avrimecetrar to dvrimeicerar. We must further (on the basis of the Arm.) emend xaz’ dxpov 70 ods tmopépovoa to Kata KpdTos émuépovoa.

4 txx odk exBar® adrods (v.1., with Heb., adds do mpoo- wtrov gov) ev eviavT®@ €vi, iva pn yevnra } yh epynpwos Kal moAAa yévnta ent o€ Ta Onpia THs yas (Heb. ‘““and the beasts of the field increase against thee’). Procopius quotes only the words ovx €xBad@ adrods év evavt@ evi.

° TO pnrov. f Procopius condenses and paraphrases, 74 yap Onpia devyer

Tas Tav TAcdvwrv avOpiruy oiknaes ws hyendvev TH ddoer Kal Tas ephpous mAnpot. 9 +0 mpos dudvovay.

» The Arm. reads “ not then,’’ but we must correct this from the Greek, see next note but one.

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CL

nes

EXODUS, BOOK II

ledge) and is learning you take pains to cut away all his errors and to cause disciplined knowledge to dwell in him all at once, you will achieve the opposite of that which ¢ is in your mind.” For he will not stand up under the removal (of error), if it is done at one time, nor will he hold the immense stream and flow of teaching,’ but in both respects, by the cutting away and by the adding, he will be afflicted and suffer pain and will be carried away.? But (if) one quietly and measuredly and little by little removes ignorance and adds instruction proportionate thereto, it would admittedly become the cause of profit. For not even a good physician would seek to restore all his health in one day to one who is ill, knowing that (thereby) he would do harm rather than good.’ But measuring the

@ Here again we must correct the Arm. which read od instead of od.

» The Catenae (which begin here) read similarly (except for the two places mentioned in the preceding two notes) €av TOO apTt mp@Tov eicayouevov Kal pavOdvovtros amovddons, macav 77)v aabiav exreudv, dOpday emoTHynv eicorxioa Todvar- tiov od SvavoH mpdges. Procopius condenses, add’ ovde

\ ~ > td A mw eyo a > / > / \ Tas THV eicayonevwy vxas Eotw bd’ Ev dmadAdtrew ayvoias Kal aAnpoby émorHuns.

° So the Catenae, ovre yap ri adaipeow evi Kaip@ ywope- vynv vropevet, ore THv adOovov piynv Kal dopav tis didacKa- Nias xwpjyoe. Again Procopius paraphrases, od dépovar yap ovre THv exeivns apaipeaw ovre tiv adbovoy tis ddacKkaXias opar, o, Aucher “ resiliet.”” In the Catenae the clause reads similarly except for the last verb dAAd Kal’ éxdrepov 7d Te EKTELVOMEVoY Kal mpooTiHéeuevov ddurnfeis Kal mepradynoas adn- wae (v.1. amepacer).

¢ So the Catenae, ro 5€ jovyf Kai werpiws-adaipeiv wev Kat” dAiyov (v.l. omits Kar’ ddlyov) tu. THs amadevoias, mpooriHévar S€ ris madeias TO avddoyov wdherelas yévour’ av dpodroyoupevns

” airvov. * So the Catenae, 6 5€ dyafos iarpds od pd yepa T@ vo-

cobrr. wavra GOpoa ta byewa mpoadéper (v.1. emupepew) av ee- Ajoevev, cidws PAGBnv epyalopevos padAXov Frep wdhéAeray (v1, bylevav).

SUPPL. II D 65


times, he administers the cure at intervals,” and by apply- ing different things at different times he gently brings about health.’ But he who is impatient ° and presumptuous and insists upon cutting away (ignorance) all at once, and insists upon adding instruction all at once, increases rather than lessens the illness.

*26. (Ex. xxiii. 33b) Why does He call the service of heterodox gods ¢ “ a stumbling-block ” ¢?

Just as those who stumble on whole feet ’ because they are unable to walk a long way ” fall short of the end of the road, having earlier given up, so also the soul, being led to piety, is prevented from completing (its journey) ” when it has earlier come upon the trackless places of impiety.‘ For these are obstacles and the cause of stumbling, by

@ Lit. “‘ managing he apportions the cure”; the Arm. pte. and verb probably render émédcaveuer, as in the Greek frag., see next note.

®’ So the Catenae (which end with this sentence), adda Suaperpnodpevos Tods Kapovs emdiavepwer TA owTHpLa Kal aAAoTE aAAa mpoorlels mpdws vylevav €trovel.

¢ Lit. ‘* trenchant ’’: Aucher “ importunus.” 4 i.e. of the gods of the Gentiles. ¢ LXX éav yap SovAcdons tots Qeois ablrév, otro. Ecovrai cor

apocxoupa (Heb. “ snare ’’). f j.e. on even feet, see the Greek text (below), in which this

phrase occurs more appropriately in the following clause. 9 Here again the order of words in the Arm. is to be

corrected from the Greek which places ‘“‘ a long way ” in the clause beginning “‘ fall short.”

h Tn the Greek (see next note) it is the road, not the soul, which leads to piety.

¢ The Greek frag. (from John of Damascus) reads more smoothly wozep of mpoorraicavtes, aptiows Baivew wooly advva- TOOVTES, aKpav TOO KaTa THY dddv TéAoUS BaTEpilovar mpocKdy- vovtes (1. mpoxdpvovres?), ovrw Kal 4 yuyx7) THY mpos evoeBerav dyovoayv ddov aview Kwdverar, mpoevtvyxyavovca Tats doeBéow avodiats. Procopius (covering only this sentence) condenses and paraphrases, rodro yap mabdwv ddoumdpos mpoKduver, mpiv eis 70 téAos €ADeiv Tijs 6500, Kat yuxi) mpos Dedv deve €OéAovoa dvoceBéow avodias THs edOeias ameipyerat.

66

EXODUS, BOOK II

_ which the mind is lamed and falls short of the natural road.¢ % Now this road is that which ends in the Father.?

_ 27. (Ex. xxiv. la) What is the meaning of the words, _ “ And He said to Moses, Go up, thou and Aaron ° and _ Nadab ¢ and Abihu*”/?

You see indeed that the number of those gathered together for ascending was worthy of God,’ (namely) the

_ tetrad,” which is the essence ‘ of the decad,’ while seventy * is produced by multiplying seven by ten or ten by seven.! But one should recognize that through the literal meaning ™ this passage is allegorized.". For Moses is the most pure and God-loving mind,’ while Aaron is his word, which is

* So the Greek frag., adra: ydp eiow eumddior Kal tpoomrat- oparwy airia, &” dv KvAdaivwr 6 voids borepile: THs Kata pvoww 0600.

> After “‘ the Father ” we should prob. add “‘ of all things ”’ as in the Greek frag., which reads 7 3€ 686s éorw 7 émi rov matépa Tay dAwy redeuTdoa.

®¢ Arm. Aharon (as in Heb.). @ Arm. Nabad. ¢ Arm. Abioud (as in Lxx). t txx Kai Mwvof eirev, ’AvaBnO zpos tov Kvpidv cov, od Kal

*Aapav kai NadaB cal "Afiodd xal éBdouyKovra trav mpecBu- tépwv “lopajA. Philo’s commentary refers to the seventy elders, of whom there is no mention in the lemma. In De Migratione 168 Philo quotes the txx text except that for T&v mpecBurépwv he has ris yepovoias.

9 Geompert. : » i.e. Moses and his three companions. * ovata. i Of. De Opif. Mundi 47 and De Plantatione 123, where

four is said to be the source or potentiality of ten, i.e. the sum of 1, 2, 3, 4=10.

* i.e. the seventy elders. ~ + Aucher’s rendering adds, after the “ seventy,” the words

__ “ mysterium cernis”’ in parenthesis, though there is nothing _ corresponding in the Arm. | ™ bua rod pyro. " ddAnyopetrat.

° Sdvoa Or vods. Both terms are used in the parallel, De _ Migratione 169-170, see notes below.

67


the unlying interpreter of the truth.* And Nadab is voluntary vision, for (his name) is to be interpreted as “voluntary.” ® And Abihu is truth from God,° for it is this to which the name refers.? Thus you see a soul adorned with all the ornaments that lead to virtue’ so as to please God, (namely) a worthy mind,’ a true word,’ one who is voluntarily pious * and one who guards them (like) a barrier and wall, (namely) help from God.‘ But the power of the number four will be subordinated to a commander consisting of one,’ for there are three ornaments of the one prophetic mind which is acquired by you. The powers of the seventy elders are honoured with seniority, not by length of many years but by the ascension of perfect numbers, which are worthy of honour and are privileged.

*28. (Ex. xxiv. 1b) Why does He say, “ they shall wor- ship the Lord from afar ” * ?

Just as those who are near a fire are burned, while those

« Of. De Migratione 169 ’Aapdv ...6 yeyovas Adyos mpodntevwv Sdiavoia.

’ Cf. De Migratione 169 Nada Sé éxovavos épunvederar 6 pL) avayKn TYysdv TO Oeiov.

¢ Aucher ‘‘ divinitus veritas.” 4 This far-fetched etymology is apparently based on the

Arm. translator’s reading dAjOeva instead of Bo7yGea “ help,” see below. In De Migratione 169 Abihu is more accurately etymologized as warjp pov. Heb. **biht lit.=“ he is my father.” © dperhy.

t Symbolized by Moses. 9 Symbolized by Aaron. h Symbolized by Nadab. * Symbolized by Abihu. i The Arm. text is not altogether clear. Aucher renders,

‘“‘caeterum cum duce militiae quaterno numero ordinetur virtus unitatis comprehensae.” More intelligible is the parallel in De Migratione 170, aid’ <icly ai rod BacAevew atiov vod Sopuddpor duvdyers.

k txx Kal mpooxuvioovow paxpddev 7H Kupiw (Heb. omits ‘** the Lord ”’).

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EXODUS, BOOK II

_ who stand apart at a distance measured by a long interval attain to security, so it is with the soul; whatever soul

_ comes too near in desiring the vision of God, does not per- ceive when it is being consumed.* But as for that (soul) which stands far off at a distance, no longer do the tongues | of flame ” burn it but warming it moderately, they kindle °

\ it with vitality. This % is said in reference to the dissolution and rapture of the most perfect and prophetic mind,’ for which it is fitting and lawful to enter the dark cloud ’ and to dwell in the forecourt ” of the palace of the Father.

_ Wherefore also there are some animals which move and _ dwell in fire, by which others are destroyed, and they are called “ fire-born.’’ *

+29, (Ex. xxiv. 2) Why does He say, “‘ Moses alone shall come near to God, and they shall not come near, and the people shall not go up with them ” ‘? O most excellent and God-worthy ordinance, that the

prophetic mind?’ alone should approach God and that those

* The Greek frag. (which extends only to the end of the sentence) seems to be paraphrastic, ody dpds 6rt rod mupds 7 Svvayus Tots pev adeotnKdor peperpynuevoy SiaoTnwa Trapéxer dads (Arm.= doddAevav), karaxaie d€ tods eyyilovras; spa ju) ToLod- Tov Tt 7aOns TH Savoia, wh ae 6 7oAds 7000s aduvdrou mpaypatos avaddon.

» Lit. “sparks (or “ effulgences’’) of rays”’: Aucher ** radiorum splendor.” © Cwmvpovat.

# i.e, the statement about souls that draw near to the fire. * kata THY Katddvow Kal ddaipeow Tod TeAeoTaToU Kal mpo-

¢@yrixod vod: Aucher ‘‘ secundum dissolutionem et avulsio- nem perfecti propheticique intellectus.”’

t tov yvddor, cf. De Vita Mosis i. 158 on Ex. xx. 21. 9 avAj vel sim.: Aucher “ atrio.”’ ,

__ ” aqupiyova, ef. De Gigantibus 7 et al., and also <Aelian, De Nat. An. 2. 2. 231 on salamanders.

. * Lxx Kal éyyve? Mavofs povos mpos tov Oedv (Heb. “YHWH ”), adroi 5€ odk eyyiotaw: 6 5¢ Aads 0b cvvavaBhoera

_ per’ adrdéy (Heb. “‘ with him ’’). 4 rov mpodntikov voodv.

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in second place * should go up, making ° a path to heaven, while those in third place and the turbulent characters of the people ° should neither go up above nor go up with them but those worthy of beholding should be beholders of the blessed path above. But that ‘‘ (Moses) alone shall go up ’’ is said most naturally.¢ For when the prophetic mind becomes divinely inspired and filled with God,? it becomes like the monad, not being at all mixed with any of those things associated with duality. But he who is — resolved into the nature of unity,’ is said to come near God in a kind of family relation,’ for having given up and left behind all mortal kinds,” he is changed into the divine, 4 so that such men become kin to God and truly divine. :

30. (Ex. xxiv. 4b) Why does Moses, rising early in the morning, build an altar below the mountain and twelve stones for the twelve tribes of Israel ? #

Kither the altar was built of only twelve stones in order that all the tribes of the nation together might in some way’ be a sacred altar to God, or the twelve stones were set up separately apart from * the altar, in order that some, although they might be missing from the daily service,! might seem to be there, for the absence of some would be

aria

* rods Sevrépous. » Lit. “ cutting.” ° Aucher “ tertios vero populares mores conturbatos.”’ * dvotxdrara, i.e. “* most philosophically.” * evovard Kai Deodopetrat. ’ Cf. De Vita Mosis ii. 288 (Moses) peraxAnbels bad rob

Tar pos, és avrov dudda Gvra, cdpa Kal vyjv, eis povddos dve- qroayetow, gvow. ¥ ee. 5.

kata ovyyev}) Twa oixeornta: Aucher ‘ cognativa qua- dam familiaritate.”

mavra Ovyra yévn. : : LXXx dopOpicas S€ Mwvofs 70 mpwit @Kodounoev Ovovacrnpiov vmo TO opos Kai dwdexa AiMouvs (Heb. “pillars”; v.l. in txx adds éornoev after AiBous) eis ras Sddexa pudds Tod "lopana.

4 tpdmov twa. ® ywpis. 1 ris Kal? pépav A ( L sé Tis Kal’ jyépav Aevroupyias vel sim.

70

Cie Thet hie RD GORE Si EN geo Ey

;

EXODUS, BOOK II

filled by the permanent setting up * of the twelve stones, which would be a suitable memorial of the tribes, which he wishes always to be present as ministers to the Father.

31. (Ex. xxiv. 5a) Why does he send young men, not the elders ? ?

Since the elders, numbering seventy, had brought the nation to the foot of the mountain,’ performing (this) service at the ascent of the prophet, it would have been unsuitable and strange to summon them again to another work when they had already been summoned earlier to the sight,? and if he had commanded their contemporaries to offer sacrifice, he would have been held in low esteem by those who were not offering (sacrifice) with them. In the second place, (it was) because the elder generations were a kind of first-fruits and new (offerings), as if performing a bloodless sacrifice, which is more appropriate to elders of advanced age. But as for those who as young men in the flower of their youth were sent to offer sacrifice, because there was much blood in them by reason of their flourishing youth it was profitable ° for them to offer every offering of sacrifice with blood, as a thankoffering ’ to God and Father, using their youth to lead their desires to piety ” and not to the madness of unrestrained desires. That is the literal meaning.” But as for the deeper meaning,’ the allwise and God-beloved soul / has in itself both

@ Aucher “ constanti erectione.”’ > Exx Kal e€améareivev Tods veavioxous Tdv vidv *lopanA. ¢ Aucher renders less accurately, I think, ‘ quoniam

senes numerum gentis septuaginta praeseferentes obtulerunt ad radices montis.”

@ i.e. of what was to take place on the mountain. ® dvaitedAés vel sim.: Aucher “ expediebat.”’ t ebyapioriav. 9 ras ém@upias mpos edoéBevav. » +0 pyrov. * 70 mpos Sidvovav. i Arm. ogi (= ux7%) is here exceptionally provided with a

plural ending, although it governs a singular verb. Possibly © the plural ending here is analogous to that of mitk‘ (voids), a pluralia tantwm. Aucher too renders, ‘‘ anima.”

71


elderly and youthful principles,’ all (of them) holy. Now the elderly ones are used in the contemplation of nature * and of those things which are therein, while those which are vigorous (are used) for the power ° of worthy deeds, so that the life of those who are excellent in these ways, in both the contemplative and the practical, is publicly posted and widely famed.?@

32. (Ex. xxiv. 5b) Why do the young men who were sent offer whole-burnt-offerings * and sacrifice calves as victims ? /

Calves of tender years 9 are offered by the hands of youths of tender years in order that the sacrifices which are offered may preserve a correspondence of age” with those who make the offering. Not lambs and not kids (are offered), for these animals are weaker than calves, whereas he seems to make the sacrifice from more powerful (animals). There- fore the youths *‘ who / perform the sacrifice offer sacrifices of whole-burnt-offerings and salutary offerings * in their prime vigour. The third (kind of offering, namely) the sin-offering is not (made) inasmuch as that place does not admit of any transgression at all because of the visible appearance of the Father. For in that place there was

@ Noyous. » ris picews. © dvvayv: Aucher “ in virili occupatione.” 4 orndreverar Kal Svadnpilerar vel sim. ¢ The Arm. oljakézs reflects txx soAoxavtwpatra = Heb.

“6l6t (A.V. “ burnt offerings ”’). ‘ ~xx (abbreviated here) kal dviveyxav dAoKavT@para Kal

€Ovoav Ouciav owrnpiov (Heb. ‘* covenant-offerings ’’: A.V. “peace offerings ’’) t@ 0e@ (Heb. “to YHWH”’) pooyxdpra (Heb. ‘ oxen ”’),

9 dmadol. * Variant ‘ equality ’’ or “‘ community.” * Lit. “‘ the youth ” (collective abstract)—} vedrys. ? A different division of words yields the variant ** the new

youth ” for ‘‘ the youths who.” * 7a owrTyHpia, which is the txx rendering of Heb. 3*lamim

“* covenant-offerings,”’ see above, note f.

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EXODUS, BOOK II

not anything to oppose (Him).* For when the sun rises, darkness disappears and everything becomes filled with light. Moreover, when God appears or is about to appear, is not every form and substance ” of sin first to be destroyed and removed? Accordingly, the two kinds of sacrifice are here the best that can be ° performed, (namely) the whole-burnt-offering in honour of the unbribable and unbought ¢ Father, which is made for no one else but Him Who is honoured, and the salutary offering, which is made for our sake, in return for the fact that good things have happened to us * and that we experience and await them. For it is to God Who gives them to the race of mortals that we render the sacrifices of health and salvation and all good things in general.

33. (Ex. xxiv. 6) Why did Moses take half of the blood and pour it into mixing-bowls,’ and pour half upon 2% the altar ? *

He divides the blood in a manner appropriate to its worth,‘ desiring that some of it should be a sacred offering to God and that some should be a sacred unction / in place of oil for sanctity and perfect purity, and, if one must speak

* A variant omits the negative. Aucher renders, “ quae illico ipsi opponebat sese,”’ and as (a free) alternative, * cui illic illud peccatum non poterat sese opponere.”’ The Arm. glossator takes the text to mean ‘“‘ there was no sin there, which is opposed to God.”

>» eldos Kal ovaia. ¢ Lit. “* that are.”’ 4 The two Arm. adjectives prob. render the single Greek

adjective aSexaorov: Aucher “ dona vix accipientis.” ¢ Aucher renders more freely, ‘‘ beneficia probavimus.” t xparijpas, as in Lxx, see note h. 9 Aucher “‘:circa.”’ ® txx AaBadv 5€ Mwvos 7d jurov tod aiparos éevéyeev eis

Kparipas’ to d€ uov tod aluaros mpocéxyeev ampos (v.l. éni: Heb. “upon ”’) ro @vovaoryjpiov. Philo cites the txx text of this verse (omitting Moses’ name) in Quis Rer. Div. Heres 182-185 and allegorizes it in somewhat the same manner as here but without Pythagorean number-mysticism.

* Aucher “ legitimo ordine.” 1 ypicpa.

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the truth, in order that (men) may be inspired ¢ to receive the holy spirit.” But the mixing-bowls are symbols of the mixed and composite nature,’ which is ours. For the divine (nature) is pure and unmixed, whereas all such things as through generation come into existence from contraries are necessarily receptacles, in part of a good, in part of a bad form.* Accordingly, that which belongs to the better is assigned to the part of God, for He acquires this through His simpler and more lucid essence,’ while that which belongs to the worse (is assigned) to the race of mortals. But one should begin with the incorporeal and intelligible things,’ which are the measures and models of sense-perceptible things.? Now the principle” of all things arises from numbers, some of which are odd, having the status of active causes,‘ and some even, (having the status) of matter.’ It is therefore necessary to attribute the idea* of the odd (number) to God because of His connexion ! with activity,” whereas the even (is to be attributed) to the race of mortals because of its familiarity with suffering and passion.” The same (distinction holds) for

@ Prob. dvyodc8a: Aucher “ in spiritum verti.” » +6 dyov mvedpa, which is not Philonic usage, though

Philo often speaks of a @eiov mvedua. Possibly the Arm. © translator has here substituted ‘‘ holy ” for ‘* divine.”

° ris puxTis Kal cvvOérov dicews, cf. Quis Rer. Div. Heres 183: Aucher ‘‘ sibi invicem compactae naturae.”’

@ Prob. eiSovs rather than idéas: Aucher “ ideae.” ¢ Aucher ‘‘ qui ergo melioris statis est, partum Dei sortitus

est per simpliciorem lucidioremque essentiam.”” The parallel ‘- in Quis Rer. Div. Heres 183 and the present context indicate

that it is God’s essence which is meant here. f rois dowpdros Kal vontots. 7 mapade’ypata Tov aicbnrav. » Or “ origin’’—dpy7j. + Spacrnpiwv airiwy Adyov ExovTes. i Of. De Opif. Mundi 13 dppev péev yap & Tois ovat To

mepitrov, TO 5° apriov O4Av (where “‘ male ’’ connotes “ active,” and ‘‘ female ’”’ connotes “ passive” and ‘‘ material ’’).

Bite form. ' ovyyévevav. m Lit. “ doing ”’ or “‘ making.” i » Aucher renders more briefly, “‘ ob familiaritatem ad

patiendum.”’

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EXODUS, BOOK II

equality and inequality, similarity and dissimilarity, identity and difference, unity and separation.* As for equality, similarity, identity and unity, they are to be ordered under the better class, as it were, with God, while the unequal, the dissimilar, the different and the separate (are to be ordered) in the worse (class), of which mortal (nature) has obtained the greater part. It is (possible), however, to see the equivalent of this (distinction) not only in incorporeal and intelligible things but also in sense- perceptible natures. For even in the cosmos heaven itself and everything in heaven are found worthy of the divine and best essence’ and come near to God and are consecrated to Him. But that which is sublunary ° belongs to the more material and denser part and is assigned to the race of mortals. Moreover, in us ourselves the soul ¢ consists of the rational and the irrational. And the rational, being the better, is consecrated to the better nature, while the irrational, being worse, (is consecrated) to the inferior,’ which we, the untaught and incontinent and undisciplined,’ have received. Nevertheless, one who considers the mortal body with good judgment will say that the sovereign head is consecrated to the holy Creator and Father, while (the part) from the breast to the feet belongs to material substance. This (part), therefore, he reckons to the mixing- bowls symbolically,” because it is mixed and composite, while he consecrates the pure and unmixed (part) by making it an offering to God.

34, (Ex. xxiv. 7a) What is the meaning of the words, “Taking the book of the covenant, he read to the ears ‘ of all the people ”/?

Prob. dvaupécer. ® Or “‘ substance ’’—ovdo/as. TO peta ceAnvny. 4 9 pvyy. Tob AoyiKod Kai tod addyov. Lit. ‘‘ lesser ’?: Aucher “* minori.” i.e. those of us who are untaught, etc. ” cupBorKads.

# So txxand Heb. literally(A.V.“‘audience’’), see next note. j aoe kat AaBaov ro BiBAiov ris SiabjKns avéyvw eis ra Sra

TOV Aaov.

ss“ 8&8 8 8

75

~


Concerning the divine covenant we have already spoken in detail,* so that it is not proper to discuss the subject again at the present time. However, some notice must be taken of (the words) “‘ reading to the ears.’’ Now this takes place without separation and interruption, for the air is not agitated from without as the sound reaches the hearers but (the voice of) the speaker resounds in them without separation or distance ’ like some pure and lucid voice which is extended. And there is no third thing interposed, by the intervention of which the reception @ becomes less but the sound echoes more surely in an only purer form when the hearers and the word come together without any separation between them. That is the literal meaning. But as for the deeper meaning,’ since it was impossible for anyone to reach such a multitude of hearers ¢ or to come near and speak to their ears,” it is necessary to hold the opinion that the teacher and the pupil‘ were there. One of them speaks privately / to his disciples * without concealing anything, not even things not to be spoken of,’ and the other is the recipient who offers himself as one worthy of voluntarily being a repository of the divine Law ™ and a guardian of those things which it would not be proper to interpret” to the many, whatever may happen.

@ ypiv AKpiBwra. Philo here apparently alludes to his (lost) work ILepi Avafyxdv in two books, see De Mut. Nom. 53.

> Aucher renders more freely, “‘ sed dicentis vox immediate in eas sonans.”’

¢ Aucher “ expansa.”’ @ Aucher “‘ perceptio.” ¢ TO pyTov. f +O mpos diavorav. 9 Aucher renders more freely, ‘‘ ut vox unius cujusdam in

tantae multitudinis aures perveniret.”’ » Aucher “ aut ipse ad singulorum accedens aures loquere-

tur.” * 6 yrwpysos: Aucher “ auditor.” 4 idiws or Kar’ isiav: Aucher “‘ seorsum.”’ E rots pabnrais. 1 amdppnra vel sim. m The meaning of the clause is not quite clear: Aucher

** praestans se dignum divina traditione legis voluntariae.” nn? , ce ”

amoditéoc8a.: Aucher “ referre.

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EXODUS, BOOK II

35. (Ex. xxiv. 8a) Why did he take that blood which (was) in the mixing-bowls* and sprinkle (it) over the people ? ? By indicating that the blood of all (was) the same and

that their kinship ° (was) the same, he wishes to show that in a certain way? they were animated by one idea and nature,’ for on many occasions he puts the blood in the same class as the soul. Even if they are separated from one another by their bodies, they are nevertheless united by mind and thought,’ and they share together the divine sacrifices and victims, being brought from estrangement to community” and to the concord‘ of distinguished blood.

36. (Ex. xxiv. 8b) Why does he say further, “‘ Behold the blood of the covenant which the Lord commanded you concerning all these words ”’/ ?

(He does so) because the blood is a symbol * of family kinship.’ And the form™ of kinship is twofold”: one is that among men, which has its origin in ancestors, while that among souls? has its origin in wisdom.” Now he did not mention the kinship of ancestors and offspring, because

See QF ii. 33 on Ex. xxiv. 6. Lxx Aafadv 5€ Mwvotjs 76 alua Kareckédacev Tod Aaod. THY ovyyévecav. 4 rpdmov Twa. pd wvxodc0ar ida Kal ducer.

t ey pepe tis yuyfs. Cf. Lev. xvii. 14 (et al.) ‘‘ the blood of it is its life.”

9 Lit. ‘* by the mind of thoughts ’?: Aucher “ per consilia mentis.”’

* €€ addoTpidcews eis Kowwviar. ‘ Or “ sincerity’ or “ singleness”’: Aucher ‘“‘ concor-

diam.” i uxx xal elev, [80d 76 alua ris dvabyKns Fs d€Bero (Heb.

** cut,” ze. ““ made ”’) Kdpios mpos buds mepi ravtrwv tov Adyow

a

b

c

®

ToUTwY. ® ovpuBodov or onpeiov. ouyyekijs oiKkerornros. m Or “ species ”—eldos. n Lit. “ of two faces’: Aucher “ duplex.” ° puxdv. ” codiar.

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it is also common to irrational animals, but from the other (kind of kinship) as from a root grew wisdom.* Now wisdom is the font of words and the voluntary laws ® which the teacher has proclaimed and taught to lovers of learning as being most necessary, (namely) concord and community.° But this cannot be acquired by polytheists,? because they put forth variant opinions distinguished for difference and diversity,* and they become the cause of quarrelling and fighting. But an harmonious adjustment to one (opinion) is the agreement of all who are ministers and servants of the work.

*37. (Ex. xxiv. 10) What is the meaning of the words, “They saw the place where the God of Israel was standing, and under His feet (was something) like the work of a plinth of sapphire and like the form of the firmament of heaven in purity 4?

All this is, in the first place, most suitable to and worthy of the theologian,’ for no one will boast of seeing the invisible God, (thus) yielding to arrogance.” And holy and

* The Arm. translator may have misunderstood the Greek here. One expects “‘ but the other (kind of kinship) grew from wisdom as from a root.”

» r&v Exovaiwy vopwr, cf. De Mut. Nom. 26. © Oudvoray Kal Kowwviay vel sim, 4 tév rodvbéwv. ¢ The construction is not wholly clear but Aucher is wrong, .

I think, in rendering, ‘‘ quia honoratae huic distinctioni disjunctiores opiniones oppositas faciunt.”

_ 7 Lxx kai eldov tov témov od cioTrHKer 6 Deds Tob "IopanA: Kat Ta b10 Tods 70das adTod wael Epyov mAivOov (v.1. AiBov) camdetpov Kal worep €ldos aTepewpatos Tod ovpavod (Heb. “and like the very heaven ’’) 7H xafapidrn7t. Philo quotes the first clause (to *IopayA) in De Somniis i. 62 and ii. 222, and the rest of the verse in De Confus. Ling. 96 ff., where the mss. of Philo read Aiov for 7AivPov but the commentary (as in this section of the Quaestiones) requires 7AivOov (see also notes below).

9 rob BeoAdyou, i.e. Moses, » The brief Greek frag. (which contains only this clause)

reads similarly ovdeis adyjoer tov adparov Oedv iSetv, eifas aAaloveia.

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divine is this same place alone in which He is said to appear, for He Himself does not go away or change His position but He sends the powers,* which are indicative of His essence.” And if it is right (to say so, we may) say that this place is that of His Logos,’ since He has never given a suspicion of movement but of always standing, for the nature of the Father remains fixed and unchanged ¢ and more lucid and simpler ¢ than the (number) one which alone is a form of likeness.’ Now he has represented the unchanged and immutable nature of God (as) the oneness of unity because of His substance.? And the whole heaven altogether was under His feet, for its colour indeed was rather like a sapphire. And the “ plinth ”’ is a figure” of the stars as one group,’ harmoniously arranged in an order of numbers,

@ ras Suvdpecs. » Aucher “‘ essentiam.’”’ Although Arm. éZout‘iwn renders

both oveia and dmapéis, the context favours the rendering ** essence ”’ rather than “ existence ”’ in spite of Philo’s statement in De Poster. Caini 169 atrau yap (sc. ai dSuvdpes) od THv ovoiav, Thy 8 Umapéw éx TOV GrroTeAovpEevwr adT@ TapioTaot. Philo here (in Q#) seems to mean that God’s powers merely indicate His essence but do not make this fully known to man. The rendering ‘‘ essence ’’ seems preferable to “‘ existence ”’ also because of the Heb. ‘esem in this verse (see above, note f on p. 78), which means something like ‘* essence.”’

¢ Arm. banaworout‘iun= Xoyiorns rather than Adyos (Au- cher renders, “ rationalitatis ’’), but other passages in Philo, <9. De Confus. Ling. 96, show that the Logos is meant ere. 4 BeBaia Kai drpemros. © amAovorépa. f Variant ‘ simpler than (the number) one to which unity

is a form of likeness’: Aucher “ simplicior unitate, quae unica est forma similitudinis.”’

9 The construction and meaning are not wholly clear : Aucher “‘ unam autem unitatis invariabilem immutabilemque naturam Dei propter substantiam indicavit.”

* The original was mAw@iov or mAwGis: Aucher “ later- culus.” I have here rendered it by “ figure” rather than “small brick ’”? because Philo seems to be playing on the metaphorical meaning of zAw@iov, ‘ musical scale.”

* Lit. “ at one time ’’: Aucher “ simul.”

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proportions and progressions,” that is, (as) a constant likeness and image of an incorporeal form.’ For it is a very holy and lucid sense-perceptible type-form * of the intelligible heaven and is a worthy portion of the divine essence, of which I have spoken earlier.? Therefore is it said, “‘ Like the form of the firmament ¢ in purity,” for incorporeal forms are most lucid and pure inasmuch as they -have obtained a share of unmixed essence and of that which is most simple. Accordingly, he says that the sense-perceptible heaven, which he calls “ firmament,” is distinct from the intelligible form because of its purity.

*38. (Ex. xxiv. lla) Why does (Scripture) say, “ Of the chosen seeing ones’ there differed 7 not even one’? ?

The literal text has a clear interpretation, (namely) that

* apiOudv Kai Adywv Kai avadoy.av: Aucher ‘‘ numerorum, rationum et collationum.”’ ;

> dowparov eidous. © r¥mos €ld@v. 4 Text slightly emended (by removal of superfluous verb

é‘*is”’): Aucher “ siquidem intelligibilis caeli sensibile hoc typus est purus et lucidus omnino, illius, quam jampridem dixi divinam essentiam ac portionem meruisse.”

¢ In the quotation from Scripture in the heading of this section we read “ of the firmament of heaven.”

* Philo here, as often elsewhere, substitutes “ the seeing one(s) ”’ for ** Israel.”

9 More literally “‘ was separated’: variant (as in Arm, O.T.) “* was consumed,”’ see next note.

% LXx Kal TOv émAéktwv rod "lopanA od dveddvycer odde els (Heb. reads quite differently ‘“‘ and upon the nobles of the Israelites He laid not His hand ’’). Although the txx trans- lators meant dvedadvnoev as ‘* perished,’ Philo took it to mean ** differed ’’ or ‘‘ was discordant,”’ as is shown by the rest of this section and also by the parallel in De Confus. Ling. 56 yévos yap éopev THV éemAeKTwv Tod TOV Dedv dpavtos "lopandA dv duepwvyncer odd€e els, iva . . . 6 KOGpOS Tas Tals appoviats povat- Kas peAwdfra. R. Reitzenstein, Die Vorgeschichte der christ- lichen Taufe (Leipzig, Berlin, 1929), p. 116, concludes too hastily that Philo here took deddivnoev to mean “ perished.”

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all were preserved whole.* But as for the deeper meaning, immortal in soul is the chosen race to which has come wisdom ” and every virtue ° and, above all, piety, the queen of the virtues.? For dissonance from decency ° and dis- harmony are death to the soul. Therefore it is well said that “ no one differed,’ (meaning) that as in an all-musical chorus with the blended voices of all’ one should play music in harmonious measures of modulation and with skilled fingers, seeking to show (this harmony) not so much in sound as in mind.

39. (Ex. xxiv. 11b) What is the meaning of the words, “They appeared to God in the place 2 and they ate and drank ”* ?

Having attained ‘ to the face of the Father, they do not

* So the Greek frag., 7d ev pnrov dSinynua davepay exer THY amddoow ws amrdavrwv cwwv diarnpnbevtwr.

> codia. ° maoa dpery. 4 The Greek frag. summarizes this sentence and the rest

of the section very briefly, ro 5€ mpos dudvoray To mavras rept THv edoeBevav cuudwyrous elvar Kal ev pndevi trav ayabav diadw- velv. See also Reitzenstein, op. cit. p. 117, note 4.

® mpos KaAdoxayabiay vel sim.: Aucher “ ad probitatem.”’ t & rrappovow xopeia Kal mavrwy cupdwvria. 9 Aucher ‘‘ apparuerunt Deo in eo loco.’”’ For a possible

different rendering see the next note. % xx kal whbnoav ev 7H témw Tod Beod (so Arm. O.T.:

Heb. ‘‘ and they saw God ’’) kai éfayov cai émov. Although the Arm. reflects d¢0ncav 7 Oe ev 7H Tomw (as Aucher and I have rendered), it is possible that, with a change in word- order, it agrees with Lxx in reading “‘ they appeared in the place of God,” since the Arm. astowacoy may be either genitive or dative. I suspect that the Arm. translator inadvertently wrote “‘ God ”’ after ‘‘ they appeared,” and that Philo originally agreed with the Lxx in reading Hd0ncav év T® tomw Tod Geod and did not read HdOnoav 7H Oe ev TO romw, as the Arm. suggests.

* The text is slightly uncertain but the variant (hasanin for hanen) does not change the meaning greatly.

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remain in any mortal place at all, for all such (places) are profane and polluted, but they send and make a migration * to a holy and divine place, which is called by another name, Logos.’ Being in this (place) through the steward ° they see the Master? in a lofty and clear manner, en- visioning * God with the keen-sighted eyes of the mind.’ But this vision ” is the food of the soul,” and true partaking ¢ is the cause of a life of immortality. Wherefore, indeed, is it said, “‘ they ate and drank.” For those who are indeed very hungry and thirsty did not fail * to see God become clearly visible, but like those who, being famished, find an abundance of food, they satisfied their great desire.

*40. (Ex. xxiv. 12a) What is the meaning of the words, “Come up to Me to the mountain and be there ”’ # ?

This signifies that a holy soul™ is divinized” by ascending not to the air or to the ether or to heaven (which is) higher than all but to (a region) above the heavens. And

a. iY Q7roLKtav.

» A similar idea is expressed in a passage from Procopius cited by R. Reitzenstein, op. cit. (see preceding section), p. 117, note 4, 7d 5é dayety exet Kal meiv riv dmoKeperny Tots eis odpavov aviotow droonpatver tpudyy.

© da Tod oixovduou (or émutpdémov or so.xnrod): Aucher ** per dispensatorem,”’ cf. Reitzenstein, op. cit. p. 119.

@ Lit. ‘‘ leader ” or “* chief’: Aucher ‘ principalem.”’ * davrafopevor: Aucher “ invisentes.” (Incidentally, Au-

cher’s punctuation in the Arm. text differs from that in his Latin rendering). t rod vob.

9 gavracia: Aucher ‘‘ apparentia.”’ » Lit. “ souls ”—abuydv. * Kowwvia. 4 Aucher disregards the word-order in rendering, ‘“‘ et

vera participatio vitae causa est immortalitatis ” instead of ** et vera participatio vitae immortalitatis causa est.”

* Aucher renders more freely, ‘‘ non fuerunt prohibiti.” ’ rxx (kal elzev xdpios mpds Mwvofv) *AvaByOs mpds pe eis

TO Gpos Kal tab exe. ™ duynv ayiav. " Aucher “ deificari.”” Arm. astowacanal usu. renders

Oeotcba, a word that seems not to occur elsewhere in Philo. Perhaps the original here was OeodopetoOa.

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beyond the world ¢ there is no place but God. And He determines ” the stability of the removal * by saying “ be there,” (thus) demonstrating the placelessness ¢ and the unchanging habitation of the divine place. For those who have a quickly satiated passion for reflexion fly upward for only a short distance under divine inspiration * and then they immediately return.’ They do not fly so much as they are drawn downward, I mean, to the depths of Tar- tarus.’” But those who do not return from the holy and divine city, to which they have migrated, have God as their chief leader in the migration.”

41. (Ex. xxiv. 12b) Why are the commandments written on “ tablets of stone ”’ ‘ ?

Tablets and written documents are hand-made things,’ and what is written in them is easily destroyed, for in tablets there is wax, which is easily rubbed away, and in papyrus-rolls * the writing is sometimes spread out! and

4 wera Tov Koopov: Aucher “ post mundum.” Lit. “ seals ” : Aucher “ decernit.”’ Aucher “* constantiam transmigrationis.”’ Arm. ante] lit.= dromov: Aucher “ loco carentem.”’

¢ From the reading of the Greek frag. (which begins with this sentence, see next note) it appears that the Arm. phrase “fly upward . .. under divine inspiration ’”’ takes the pte. avarrrepopopnbévres aS a combination of dvamrepodvres and peepopyterres:

The Greek frag. reads éviois dibixopos éyyiverar Aoyiopds, ot mpos oAlyov avamrepodopnbértes adtixa brevooTnaay.

9 So the Greek frag., od« dvamrdavres wadAov 7) brocupévres eis raprdpov, dnoiv, eoxarias.

Aucher “in habitationem constantem.” The Greek frag. reads more briefly eddaipoves S€ of 7) taAwdpopodrres.

# txx (kal Seow cor) ta mvéia ra AiOwa, Tov vopov Kal Tas evroAds (ds €yparsa vopoberfoat abrois).

4 yeuporroinra. kB orilais . . & yapriBious, of. Quod Omnis Probus 46, eg. iv. 14

ao eo

De Spec. 9 et al. t Aucher “‘ spargitur.”” Possibly Philo means that the

writing is so erratic or cursive as to be illegible.

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sometimes seems obscure.* But stones are the work of nature and are easily converted into tablets ; and also the forms on polished stone tablets ° and the writings on them are permanent and fixed because of the strength of the material. In the second place, it was not possible for the divine commandments to remain concealed in any recess and to avoid meeting those who were eager to see and learn (them), but (they had) to be published abroad and to be openly circulated. But those things which were to be proclaimed abroad were in need of hard material because of the burning heat of the sun and the falling of rain, so that later the stone tablets were placed in the ark. In the third place, the tablets were of stone, for stone signifies permanence, while a tablet (signifies) impermanence, for a tablet is written on and erased with ease.° And this is a symbol @ of the preservation * and dissolution of the law. What is written (is a symbol) of preservation, what is erased (is a symbol) of dissolution, since for those who aaa Ree commandments, one would truly say that there is no law at all.

42, (Ex. xxiv. 12c) Does God write the Law ? / Since God is a legislator’ in the highest sense of the

term,” it is necessary that the best law, which is called the true Law,‘ should be laid down by Him and be written in writing, not of hands, for He is not of human form, but at His command and nod. For if at His word / the heaven and earth and the entire world were created and the whole of substance received its form from the divine principles

-

* duvdpa vel sim.: Aucher “‘ subobscure.”’ > &v mAaki vel sim.: Aucher “ in lapidibus.” ¢ Aucher “ nam tabula tam facile scribitur quam deletur.”’ 2 gtpuPodov. ¢ Or “ observance.” ? LXX Tov vopov Kal Tas evroAds ds éyparsa vowoberHoat adrois. 9 yopobérns. » Kata Tov avwrdtw ddyov vel sim.: Aucher

supremam rationem.”’ * 6 axpevdns vopos: Aucher “‘ infallibilis lex.” i Lit. “ saying.”’

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(as) fashioners,* then when God says that the Law should be written, were not the writings immediately to be obeyed ?” In the second place, this world is a great city ° and is a legal one.? And it is necessary for it to use the best law of state. And it is fitting that it should have a worthy author ‘ of law and legislator,’ since among men He appointed the contemplative race” in the same manner (as the Law) for the world.‘ And rightly does He legislate for this race, also prescribing (its Law) as a law for the world,’ for the chosen race * is a likeness! of the world, and its Law (is a likeness of the laws) of the world.

43, (Ex. xxiv. 13) Why does Moses, who has been summoned alone,” go up not alone but with Joshua ? ”

@ éx tov Oeiwy Adywr (v.l.= 706 Oeiov Adyov) Ta&v ovptrAeKTi- ka@v vel dpporrovrwy : Aucher “ a verbo divino efficaci.”’

> I render freely, since the Arm. lit.= ‘* were not the writings immediately obedient ’’ (or ‘‘ ministering ’’). Evidently the Arm. translator should have written spasaworesgin instead of spasawor lingin. Aucher, too, renders freely, as the context requires, ‘‘ obsequi debet liber.”

¢ Cf. De Spec. Leg. i. 34 tiv cis ddAnOds peyaddrodw, rove TOV KOGMOV. voOpipos.

© roArelas. f xriorys. 9 Aucher renders less literally, ‘‘ atque aequum est et con-

veniens ut sit ei legislator ac legisdator.” » i.e. Israel. ‘ The syntax and meaning are not clear. Aucher renders,

‘** et cum hominem (sic) genti contemplativae legem daret, daret quoque ipsi mundo,” adding in a footnote “ Sic ex- plicavimus locum incertum.” The Arm. glossator takes it to mean ‘‘ gentem Dei videntem (sive, Israel) tamquam legem alteram Deus mundo dedit.”’

i Kal Koopixov vouov duaypaddwv vel sim.: Aucher “ de- lineans etiam legem mundi.”

k ro éxAeKTov yévos. ‘ Aucher “* forma.” ™ See QE ii. 40 on Ex. xxiv. 12a. " Lxx Kal dvactas Mwvojs kai “Inaots 6 mapeotnkws at7rd

(Heb. “his servant ’’) avé8noav (Heb. “‘ and Moses went up’’) els TO Opos TOD Beod.

85


The two are potentially * one, since no one would sa that those who are of like mind and like sentiments wit one another are the same single (person) except in respect of another species.’ For ‘“‘ Joshua ”’ ° is to be interpreted as ‘‘ salvation.’ But is being saved by God more appropriate * to anyone else than the inspired soul, in which prophecy resounds,’ since even in (Moses’) lifetime he was over the rulers’ and at (Moses’) death he was his succes- sor."? Rightly, therefore, does he go up as an assurance ‘ of two most necessary things: one, of the election of the contemplative race,’ and the other, that the Law should be considered not as an invention of the human mind but as a divine command and divine words.* But perhaps, according to the unspoken meaning of what is said,! Joshua too was openly summoned (to go) up and was not

® duvdper. > The meaning is not altogether clear: Aucher “ etenim

nemo est qui eundem solum dixerit sibi invicem unanimes ac concordes, verum etiam secundum aliam speciem.”’

¢ Arm. Yisis (Heb. Y*hOsu ‘a). @ Cf. De Mut. Nom. 121 rov ‘Qone perovopaler Mavorjs els

Tov “Inoody, Tov movov eis eu peTaxaparroy. one B €pun- veverau moos obTos, "Inaots 5é owrnpia Kupiov, €€ews dvoma Tis apiorns.

¢ waddov oixeiov. 7 ev h e&nxet 7 mpopnreia : Aucher “ et inflatae ipsi pro-

phetiae,” in his footnote, “ flaveritque in eum prophetia.”’ Apparently Philo means that Joshua is the sounding-board of Moses’ prophecies.

9 i.e. of Israel. A Cf. De Virtutibus 68 (on Num. xxvii. 18-23) 6 8€ ris .

emTpoTrijs buddoxos odrdés eorw alpebeis tz0 Oeod. * eis miorw: Aucher “ ad fidem faciendam.” 3 i.e. Israel. & Cf. De Decalogo 15 €mreLd7) yap edet miorw eyyeveaba Tais

Svavotats TEp. TOO 7) EUpHpata dvOpebrrov Tovs vopmous dAAd Bod xpnopovs oageorarous elvat, Toppwrdtw Tav moAewv amHnyaye TO €Ovos eis epneny KTA,

Kata Ta novyacbevra Tav etpnevenv vel sim.: Aucher * sub silentio inteJligendum in dictis.”

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:

EXODUS, BOOK II

thought worthy of being called earlier to go up because (God) deemed the prophet * worthy of this honour and great prerogative.”

44, (Ex. xxiv. 14) Why did he leave Aaron and Hur ° below with the elder judges ? 4

Just as a navy,’ if it has no commander,’ is in need of commanders from time to time for taking care of and equipping the entire fleet, so also to an infantry force, which has no commander-in-chief, the secondary officers, such as company-commanders and squadron-commanders,’ being in second place,” supply necessary and useful things.‘ And when nations have been reduced to obedience by the- eek king,’ he grants them many things for whatever awful purposes may be fitting, and in the various states appoints those whom it is customary to call satraps.* And as the prophet, who was about to go on an ethereal and heavenly journey, was well and rightly concerned about such things, he was careful to leave in his place over- seers and supervisors. And (as) a sign of victory for those who were in doubt he offered the just man as an arbitrator

* 4.e. Moses. » gpovopias. The text seems not to be in good order, but

the general meaning seems to be that God left it to be understood that Joshua was to go up with Moses, although originally He specifically commanded only Moses to go up (in Ex. xxiv. 12).

¢ Arm. Or. @ ~xx Kal tots mpeoBurdpos elev, “Hovydlere adrod ews

dvaorpéroupev mpos vuas Kal idod "Aapwy Kat “Qp (Heb. Hur) pe?” vudv: édv Tit cupPH Kplois, mpootopevécOwoav adrois.

* orpar®@ vautTiK®@ vel sim.: Aucher “ navi classicae.”’ f vavapxos. 9 oxayol Kal takiapyxor. » Aucher “ praesentes.”” The text appears to be corrupt. * For a rather remote parallel to the preceding see De

Decalogo 14. 4 i.e. of Persia. ® oatpamas.

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of the laws.* That is the literal meaning.’ But as for the deeper meaning,’ there are two brothers in one—the mind and the word. Now Moses, who is called by another name, mind, has obtained the better part, (namely) God, whereas the word, which is called Aaron, (has obtained) the lesser (part, namely) that of man. And the word of an unrighteous and wicked man is very dark, for even if it reaches great men,’ it is obscured.‘ But (the word) of him who is of the Lord is very lucid,’ even though there is no very well adapted instrument” in his mouth and tongue.’

* The meaning of this sentence is far from clear, partly because of the plurality of senses of the word arit‘, which renders such diverse Greek terms as zpofevos, peairns, mpvrans, tmdbeors and ddopyy. Aucher renders, “atque victoriae signum adhibens dubio animo haerentibus, conciliat legitime justum.”’ Possibly the original of “‘ those who were in doubt,”’ rots dudiBadAopevors, meant ‘‘ for matters in dispute ” or was a corruption of rots dudioBynroupevors. At any rate the “‘ victory ” seems to have been a judicial victory, not a military one as the Arm. glossator explains.

° +0 pnTov. ° +0 mpos didvovay. 4 6 vods (or 7 Sudvoia) Kal 6 Adyos. ¢ Lit. “‘ greatly,” but Arm. mecapes seems to reflect

peydAous corrupted to peydAws. * The text is probably not in order: Aucher “ verbum

autem vilioris ac improbi obscurius est, quamvis enim magnifice consecutus fuerit (verbum), obnubilatum est.” The general sense seems to be that ordinary speech or reason is obscure unless it is illuminated by the light of truth (symbolized by Hur, see the following).

9 Aucher ‘‘ Domini vero (verbum) lucidissimum est.” But he ignores the word oroy, which is the gen. case of the rel. pron. If my rendering is correct, Philo means that in contrast to ordinary or wicked men Aaron, who is the word of Moses, the man of God, is enlightened. See also next note but one. » 6pyavov od ofddpa evdppoorov.

* Aucher, construing wrongly, I think, renders, “‘ etsi in ore sit atque lingua instrumentis haud nimis coaptatis.” If my rendering is correct, Philo means that in Aaron Moses had a worthy interpreter, even though he (Moses) had a defect of speech, cf. Quis Rer. Div. Heres 4 on Ex. iv. 10.

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Indeed ¢ it is because of this that he associates Hur, who is to be interpreted as “ light,”’» with the wise man,° showing through a symbol ¢ that the word of the wise man is luminous,’ for he reveals his beauty not in words but in deeds performed.’

*45. (Ex. xxiv. 16a) What is the meaning of the words, *“« And the glory of God came down upon Mount Sinai ”’ 2?

(Scripture) clearly puts to shame those who whether through impiety or through foolishness believe that there are movements of place or of change in the Deity.” For, behold, what is said to come down is clearly not the essence of God, which is understood only as to its being, but His glory. And the notion of glory (dowa) is twofold On the one hand, it denotes the existence of the powers, for the armed force of a king is also called “ glory.””* On the other hand, (it denotes) only a belief in and counting on

# Arm. kam= 7, which here seems to be a corruption of 7. i Cf. Leg. All. iii, 45 ornpilovras ind re “Aapwy, rod Adyou,

kat "Qo, 6 eat. das. The etymology is based on Philo’s fanciful equation of “Op with Heb. ’6r *‘ light.”

° t@ aod. # 81a ovpBddov. ® dwroed7. f Epyois evepyoupevois vel sim.: Aucher “in rebus ex-

positis.”’ 9 uxx kal xatéBn (Heb. “ dwelt ”’’) 4 86€a rod Aeod emi ro

Opos TO Lava. » So the Greek frag. from the Catenae, évapyéorara dva-

wet tovs eyyds [?] bd doeBelas cite HABdTHTOS oiopévous TomKkas Kal peraBatiKas Kwihoes elvar trept TO Oeiov. Procopius briefly paraphrases, éAéyyer tods olowévous peraBarixas duvapecs elvac trept Beov.

? So the Catenae and Procopius, i800 yap éudavds od (Pro- copius od yap) Tov odowdn Oeov Tov Kara To «lvoe povov emwo- ovpevov KateAnAvbévat ree adda rhv dd€av adbrod.

i So the Catenae (Procopius omits), Acrr7) 5€ 4 mepi tiv dd€av &€xdox7.

* So the Catenae and Procopius, 7 ev mapovaiav eudaivovea ta&v duvduewv (Procopius 7 duvapewv tapovoiay eudaivwv), ézei kal Baorréws A€yerar dd£a 4 oTpatwwrix? Sdvayus (Procopius dv- VOUS OTPATLWTUKH).

89°


the divine glory,* so as to produce in the minds of those who happen to be there an appearance of the coming of God, Who was not there,’ as though He were coming for the firmest assurance of things about to be legislated.4 The mountain, moreover, is most suitable to receive the manifestation *° of God, as the name “ Sinai’ shows, for when it is translated into our language,’ it means “ inaccessible.” Now the divine place is truly inaccessible and unapproachable, for not even the holiest mind is able. to ascend such a height to it” so as merely to approach and touch it.?

*46, (Ex. xxiv. 16b) Why is the mountain covered with

* Aucher renders more freely, “‘ altera, quatenus opinionem causat solam putandi videre gloriam divinam.” The Catenae read 4 d¢€ rH Soxjoe adbrod pdvov Kat trodjbe Sdéns Betas: Procopius } déxynow atro pdvov Kal ddéns Beias drdAnypw.

> So the Catenae, ws éverpyaoba (sic) rais t&v mapdvrwv duavoiais davraciav adiews Oeod. Procopius paraphrases, 7} TOV TapovTwy ws emt ToLovTw THY havTaciay erUmwaeV.

¢ This clause is missing from the Catenae and Procopius. @ So the Catenae and Procopius (which end here), as #Kxovros

(Procopius adds @c0é) eis (Procopius zpos) BeBaordrny miotw Tav peAAdvtwv vopobereiobar. .

¢ rhv éemdavecav vel sim.: Aucher “ apparitionem.”’ * Aucher renders freely, “‘ aliam linguam.” 9 a&Barov vel sim. Philo does not elsewhere etymologize

the name “ Sinai.” I imagine that the present etymology is based upon a fanciful connexion between Sinai and Heb. s*néh (the ‘‘ burning bush ” of Ex. iii. 2), which is translated Baros in txx. In De Fuga 161-162 Philo plays on the words Bdros and aBaros (-ov); commenting on the biblical phrase, 6 Baros kaiera, he writes, .. . tov yap aBarov od moAumpaypovet x@pov, Veiwv eviiairnua dicewr.

” Aucher, construing differently (and failing to recognize a genitive absolute construction), renders, “ ita ut neque purissimi intellectiis tanta celsitudo ad eum ascendere queat.”’

* So the Greek frag. from John of Damascus, @Baros Kai dmpooméAaotos ovTws eotlv 6 Beios xMpos, odd THs Kabapwrarns diavoias Tocobrov tibos mpocavaPivar Suvapévns ws Oiger povov erupatoa.

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a cloud for six days, and Moses called above on the seventh day ?¢

The even ® number, six, He apportioned both to the creation of the world and to the election of the contemplative nation,’ wishing to show first of all that He had created both the world and the nation elected for virtue.* And in the second place, because He wishes the nation to be ordered and arrayed in the same manner as the whole world so that, as in the latter, it may have a fitting order in accord with the right law and canon of the unchanging, placeless and unmoving nature of God.* But the calling above of the prophet is a second birth better than the first.’ For the latter is mixed with a body and had corruptible parents, while the former is an unmixed and simple soul of the sovereign,’ being changed from a productive to an unproductive ” form,’ which has no mother but only a

* ~xx Kal exddvpev adro 7 vedéAn E& udpas Kal éxdAcecev kvpios (Heb. “* He”) rov Mavoqv ri jyepa 7H €Bddun ex wécov Ths veperys. > Lit.“ equal.”

° So the Greek frag., rov icov dpiOpov améveme Kal TH Tod Kdopov yevécer Kal TH TOD dpatiKod yévous éxAoyh, THY €éada. On “the contemplative nation,”’ i.e. Israel, see QE ii. 43 et al.

@ Somewhat different is the reading of the Greek frag. BovAdpevos émdeiéar dre adros Kal Tov Kdopov ednuovpynoe Kal TO yévos €ldero.

* Kata tov dp0dv vowov Kal Kavdva THs arpémrov Kal Tdrov pn exovons (vel sim.) Kal axwyrov dicews tis Tod beod. This sentence is not found in the Greek fragment.

‘ So the Greek frag., 4 5€ dvaxAnois tod mpodyrov Sevrépa yéveais €oTt THs mporépas apeiveny.

9 Aucher “ ista vero incommixta simplexque anima prin- cipalis (vel, spiritus principis).””. The wording of the original Greek (this sentence and the next are missing from the Greek frag.) was probably “ the former is an unmixed and simple sovereign part of the soul,’ i.e. the mind, since Moses symbolizes the pure mind, and is elsewhere called 6 kabapwratos voids.

* Prob. dyovov rather than dyévynrov “ unproduced ”’: Aucher “ ingenitam.”

* eldos vel sim.: Aucher takes the noun ‘‘ animam”’ to be understood.

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father, who is (the Father) of all. Wherefore the calling above or, as we have said, the divine birth happened to come about for him in accordance with the ever-virginal nature of the hebdomad.* For he is called on the seventh day,” in this (respect) differing from the earth-born first moulded man,’ for the latter came into being from the earth and with a body, while the former (came) from the ether ¢ and without a body.* Wherefore the most appropriate number, six, was assigned to the earth-born man, while to the one differently born (was assigned) the higher nature of the hebdomad.’

*47. (Ex. xxiv. 17) What is the meaning of the words, ‘ The form of the glory of the Lord (was) like a fire burning before the sons of the seeing one ”’ 2?

@ On the deurdpbevos €Bdouds or €Bddun of the Pytha- goreans see Leg. All. i. 15, De Vita Mosis ii. 210 et al.

® Lit. ‘* For he (or “‘ it ’’) is called the seventh day ” (pred. nominative), an obvious error. ‘The Greek frag. reads éBdoun S€ dvaxadreirar Hepa.

¢ The Greek frag. reads more briefly ravrn divadépwv rod mpwromAderov. On the creation of the earth-born “‘ moulded ”’ man on the sixth day, and that of the heavenly man, created in God’s image on the seventh day, see Leg. All. i. 5, 31, 88 et al.

4 This detail is omitted in the Greek frag., see next note.

¢ The Greek frag. reads only slightly differently 671 éxeivos pev eK THs yhs Kal pera owpatos avviorato: odros 8 dvev owparos.

* Again the Greek frag. differs slightly, 806 7 peév ynyeve? apiOuos oixetos ameveunOn é€ds- rovTw S€ H lepwrarn dvats TAS eBdouddos.

9 Philo omits one phrase of the biblical text, txx ro dé eldos tis S6éns Kupiov woet mip ddAéyov (Heb. “ devouring ” or “‘ consuming ”’) émi ris Kopudis Tob dpous évartiov Tv vidv "IopayjA. On the substitution of ‘‘the seeing one” for ‘* Israel ’’ see the preceding sections. Note, too, that below Philo has in mind the Heb. text ‘‘ fire consuming ” although he quotes the Lxx zip ¢ddéyov.

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(This is said) because, as has been said before,* the glory of God is the power ’ through which He now appears ; the form of this power is like a flame or rather, it is not but appears (to be so) to the spectators,’ for God showed not that which pertained to His essence * but what He wished to seem to be to the amazement of the spectators.¢ And so, (Scripture) adds, “ before the sons of the seeing one,”’ indicating most clearly that there was an appearance of flame, not a veritable flame.’ In the second place,’ because He showed” the mountain (to be) inaccessible and unapproachable * to the people, He extended the appearance of a flame-like fire around it’ in order that no one, even if he wished, might be able to come near in disregard of his own safety.* For they are silly and at the same time frivolous in belief’ who believe that the fire ™ is the essence

@ In QE ii. 45. » % Svvapes: Aucher “ virtus.”’ . Slightly different is the wording of the Greek frag. from

the Catenae, ro 5€ eldos ris ddéns Kupiov dyalv eudepéorarov elvar droyi, wadAov S€é ovdk elvar adda daivecOat Tots dpdor.

4 The Arm. translator here uses two nouns to render ovciav: Aucher “ essentiam.”

¢ Here again the wording of the Greek frag. is slightly different, rod Qeod Sexvdvros dmep €BovAeTo Soxetv elvar mpos TIVv tev Oewpéevwn KatdmdAnéw, 7) @v TodTO Grrep éedaivero.

f So the Greek frag., émdéper yotv ro “ evebmiov t&v vidv *IopayA,” evepyéorata pnviwy oti davracia dAroyds jv adr’ od drAoé adnOys. Procopius briefly paraphrases the preceding two sentences, édeikvue 5€ mip Oeds, odx Srep Fv GAN drep EBovAeTo Soxeiv: 6 SnAdv emjveyKev “ evadmov TOV vidv lapanA.”

9 The following sentences, down to “ just as the flame consumes,” are missing from the Greek frag. and Procopius.

*% One expects “ in order that He might show.” # Aucher condenses the two adjectives into one, ‘ in-

accessum.”” i Aucher, construing a little differently, renders, ‘‘ flammi-

formis ignis apparitionem extendebat circa eum.” & Lit. ‘* of his taking care’: Aucher “ visitatione.”’ + Aucher “‘ faciles putandi.”

™ T follow Aucher in reading howr “ fire ’’ with the margin of Cod. A rather than hawr “‘ father ’’ with Codd. A and C.

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of God when (Scripture) clearly proclaims that it is the form of the glory and power of God which appears but not the truly existing One,* and that the fire is not His power but only His glory ° and that in the opinion of the spectators it appeared to their eyes not to be what it was,° because of the reasons mentioned. That is the literal meaning.4 But as for the deeper meaning,’ just as the flame consumes all the material that comes its way, so, too, when the thought of God clearly reaches the soul, it destroys all the heterodox thoughts of piety,’ bringing the whole mind ” into (a state of) holiness.”

48. (Ex. xxiv. 18a) Why does Moses enter into the midst of the cloud ? #

He had been called from its midst and therefore he rightly followed the voice.’ In the second place, it was

@ zov 6vtws “Ovra: Aucher “ veri Entis.”’ > Philo seems to mean that God’s power was only like His

glory (symbolized by the flame) but not identical with it, and that neither God’s essence nor His power actually appeared.

¢ The syntax of the last clause is not wholly clear to me: Aucher ‘“ at videntibus phantastice apparens sicut non est qui est.” @ +0 pyrov. © 70 mpos Sudvovay.

f The Arm. translator read edoeBeias in place of doeBeias, which is the reading of the Greek frag., see below. Aucher tacitly corrects the Arm. by rendering, “‘omnem cogitationem a pietate alienam.” 9 Lit. “‘ mind of thought(s).”

» The Greek frag. from the Catenae reads similarly but more smoothly “Qozep d€ 7% PAcdé macav Thy mapapAnbeicav bAnv avaAtoxer, ovrws, Stav emiportnon €iAcKpwys Tod Beod Evvora TH wuyf, mavras tovs érepoddgovs aacBeias Aoyopods Sdiadbeipe, kaboo.otca 7iv dAnv didvorav. Procopius, as before, briefly paraphrases the last sentence, 70 dé avpBodov 6ru SamavytiKov 76 Deiov Aopiopdv aceBSv, ws kal ris bAns TO zp.

? txx xal elofA\Oev Mwvo7s eis 70 wécov tHs vedéedAns Kal aveBy eis TO Opos.

j j,e. God had called him from the midst of the cloud (a detail not commented on by Philo in. QE ii. 46 on Ex. xxiv. 16), and therefore it was right for him to follow God’s voice into the midst of the same cloud.

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natural that a division was made in that part of the cloud by the noise of the speech, and when the two sides had been condensed,* it was easy to pass through.

*49, (Ex. xxiv. 18b) Why does Moses remain on the mountain forty days and the same number of nights ? ?

Concerning the number forty and its place in nature ° a detailed account was given earlier,? so that one need not speak further of this at length. Perhaps, however, it is necessary to add that the migrant generation was about to be condemned and waste away in corruption for forty years in all after receiving many benefactions and showing ingratitude in many ways.’ And so, he remains there above for the same number of days as these years, recon- cilmg the Father to the nation’ by prayers and inter- cessions,’ especially at the very time when the laws were given by God and there was constructed in words” the portable temple, which is called the Tent of Testimony.’

® ruxvwbévtwr. > LXX Kal fv exe? ev TO Oper TeacapdKovra Huepas Kal Tecoapa-

xovra vixras. In De Somniis i. 36 and De Vita Mosis ii. 70 Philo alludes to this verse and adds the unscriptural detail that Moses was without food and drink during his forty-day stay on the mountain. ° ras ev TH dvoeu Exe.

4 In QG i. 25, ii. 14, iv. 154. ¢ So (with only slight differences) the Greek frag. from

the Catenae, dri ueAAe Karaxpitos éceoba 7) amoxicbeioa yeved kal éml teocapdxovra Erea PbeipecOar: pvpia pev edepyernbeica, dua puupiwy b€ emdecEapévn Oo axdpiorov. Procopius paraphrases, reccapdxovra d€ wéver Tas Tacas Huépas ev dpe. Mwvors doa euedAev Eryn Tav edrrabdvrwy 7 ayvbpwv Pbcipecda yeved.

‘ The phrase “to the nation” is omitted in Aucher’s rendering.

9 Procopius condenses, bép dv ev icapiOpors uépars ixéreve Tov maTépa. —

» The original prob. read ‘‘ at His word.” * 4 oxnv} Tob paprupiov, see Lxx Ex. xxvi-xl. Procopius ain condenses, cai pdAvora mapa Tovodrov Kaipdv, ev @ Sidovrat

voor Kal hopnrov lepdv, 7) oxnvy.

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For whom, then, were the laws (given) ? Was it, indeed, for those who were to perish ? And for whose sake were the oracles * (given) ? Was it for those who were to be ~ destroyed a little later?’ It seems to me, however, that someone may say, “ Is it possible that ° he had foreknow- ledge of the judgment that was to come upon it 47?” But he who says this should bear in mind that every prophetic soul is divinely inspired ¢ and prophesies ’ many future things not so much by reflecting as through divine madness and certainty.’

*50. (Ex. xxv. 1-2) Why does He command (them) to take first-offerings * from all those of willing heart ? ¢

In the present passage’ (Scripture) uses ‘‘ heart ” instead of * “ sovereign (mind).”’' Accordingly, it wishes to intro- duce the first-offerings (as) the willing dispositions of those

* Procopius (see next note) has @voia. » So (except for the word noted) Procopius, Tiou yap oi

vouor; apa ye tots amoAAupevors; “Yrép tivwy d€ ai Ovoiar; dpa Ta&v piKpov vorepov dbapnoopevwy ;

© unmore vel sim.: Aucher “ ne” (though “ num ” seems to be required).

@ Here the pronoun apparently refers to the nation. Pro- copius reads more briefly mpojder yap ws mpodyryns 7a éoopeva. (According to Wendland, Procopius does not make use of Philo beyond this point.)

© maoa mpodytiky puy7 emberaler. f mpobeonile.: Aucher “‘ praescribit.”’ 9 Aucher renders less literally, ‘‘ divino oestro securus.” » dmapxds, as in the Lxx, see next note. * ~xx Kal éAdAnocev kvpios mpos Mavofv, Aéywv, Himdv rots

viois *IaopaijA Kat AaBere (v.1. dvadaBérwoav por) amapxas Tapa mavrwy ols av d0én TH Kapdia: Kai (v./. omits Kat) AjpibecBe Tas amapxyds pov. Philo quotes the xx text verbatim in Quis Rer. Div. Heres 113 and allegorizes it at some length.

J Lit. “ now.” * 7.e. ** in the sense of.” ’ Similarly the first Greek frag. (from Cod. Vat. 1553),

Thv Kapdiav avtl Tod yewouKod rapeiAnder 7H ypady.

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who bring them,‘ for the Deity is in need of nothing.” But he who unwillingly brings an offering is forgotten and deceives himself, for even if he offers silver or something else, he does not bring first-offerings, in the same way as he who unwillingly makes a sacrifice is thought to offer unsacrificed meat to the fire rather than a (real) sacrifice. °

51. (Ex. xxv. 7 [Heb. 8]) What is the meaning of the words, “ Thou shalt make for Me a sanctuary, and I shall appear among you ” ¢?

Clear indeed is the literal meaning,’ for the shrine is spoken of (as) the archetype of a sort of shrine, (namely, as) the tent.’ But as for the deeper meaning,’ God always appears in His work, which is most sacred ; by this I mean the world.” For His beneficent powers‘ are seen and move around in all its parts, in heaven, earth, water, air and in

@ Aucher renders differently, “‘ vult ergo primitias volun- taria indole oblatas introduci.’”” Similar in thought but different in wording is the (misplaced) last sentence of the second Greek frag. (from John Monachus), od yap év tras aAW’ év evoeBet (Mangey’s correction of edceBeia) dvabéce: rot Kopilovros 7 aAnbjs amapxyy. (Harris is mistaken in thinking the Greek to be a gloss.) > dmpoodens.

¢ Considerably different is the wording of the Greek frag., 6 p12) €K mpoaipécews amapyav Ded, Kai av Ta peydAa (uéradAa conj. Harris) rdvra xopuiln pera radv BacitAuKav Onoavpaév, amapyas ov Sg In favour of the partial genuineness of the Greek is the reference to precious metals, stones, etc., in Ex. xxv. 3-7.

# ~xx Kai mooes (Heb. “* make ”—imperative plural) pox dylacwa Kai odOjocopar ev dpiv. © ro pyrov.

f This is a literal rendering of the Arm., which is evidently corrupt: Aucher “‘ quoniam templum (Graecus, sanctuarium vel sacellum, fepdv) dicitur templi prototypus quidam tabernaculum.” The original may have been “ for the tent (of testimony, see above, QF ii. 49) is spoken of in a certain sense as an archetypal shrine,”’ see next note but one.

4 +0 mpos didvoray. » Cf. De Plantatione 50 706 tov Kécpov edrper Kai érousov

aicOyrov olkov elvar Oeod . . . TO ayiacpua, olov dyiwy aravyacua, pipnua apyervrou. * ai evepyerikai Suvdpers.

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what isin these. For the Saviour ¢ is beneficent and kind,? and He wishes to except the rational race ¢ from all living creatures. He therefore honours them with an even ampler gift, a great benefaction in which all kinds of good things are found, and He graciously grants ¢ His appearance, if only there be a suitable place, purified with holiness and every (kind of) purity. For if, O mind,* thou dost not prepare thyself of thyself, excising desires, pleasures, griefs, fears, follies,’ injustices and related evils,’ and dost (not) change and adapt thyself to the vision of holiness, thou wilt end thy life in blindness, unable to see the intelligible sun.” If, however, thou art worthily initiated ‘ and canst be consecrated / to God and in a certain sense * become an animate ’ shrine of the Father, (then) instead of having closed eyes,” thou wilt see the First (Cause) ” and in wakefulness thou wilt cease from the deep sleep in which thou hast been held. Then will appear to thee that mani- fest One,? Who causes incorporeal rays ” to shine for thee,

* 6 owrnp. ; > Slightly emending the text (in which the second adjective

has the article). Aucher renders more literally, “ propitius est salvator et benefactor.”

° ro AoyiKov yévos, i.e. Israel, or perhaps, pious men in general. xapilerar.

¢ & vod or diuavora: Aucher ‘* O anime.” ‘ Before ‘“‘ follies’? the Arm. repeats the participle

** excising.” 9 éxréuvwv émOupias, ndovds, AUzas, PoBous, appootvas, adiKias

Kal Ta ovyyevh KaKd. ; » rov vonrov qAov, i.¢. the divine light, cf. De Spec. Leg.

iv. 231 et al. * €av 8 afias reAecOfs TeAeras vel sim. 7 Or “ initiated *’ (bis): Aucher ‘“* consecrari.” ® rpdrov Twa. Or “ spiritual ”’—éyyvyov or mvevparixov: Aucher “ ani-

matum (vel, spirituale).”’ ™ avti rod Karapvew vel sim. " Variant “ the first (things) ’ ; Aucher “ primum.” ° 6 émdavys vel sim.: Aucher “ visibilis,’ adding in a

footnote “ vel, qui appariturus est aut mirabilis ille.” P dowpdrous adyds.

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and grants visions of the unambiguous and indescribable things of nature * and the abundant sources of other good things. For the beginning and end of happiness is to be able to see God. But this cannot happen to him who has

- not made his soul, as I said before, a sanctuary and altogether a shrine of God.

52. (Ex. xxv. 8 [Heb. 9]) What is the meaning of the words, “ Thou shalt make, according to all that I shall show thee on the mountain, the patterns of the tent and the vessels”? ?

That every sense-perceptible likeness has (as) its origin an intelligible pattern in nature (Scripture) has declared in many other passages as well as in the present one.° Excellently, moreover, has it presented (as) the teacher of incorporeal and archetypal things 7 not one who is be- gotten and created but the unbegotten and uncreated God.° For it was indeed proper and fitting to reveal to an intelligent man the forms’ of intelligible things and the measures of all things in accordance with which the world

* Aucher renders more freely, “ datis etiam visionibus naturae inexpectatis ac inenarrabilibus.”’

® ~xx Kal moujoers por (Heb. omits the first three words) Kara mavra 6oa (v.1. + eyed) decxvdw cor ev TH Sper (Heb. omits ‘on the mountain ”’), 70 wapddevypa (v.1. hic et infra irdderypya) THS oKnVAS Kal TO Tapddeaypa TavTwy TOV oKEvdv adbris ovTws mouncers (Heb. “ ye shall make”’). Philo alludes to this verse in De Vita Mosis ii. 74-75.

¢ Of. De Vita Mosis ii. 74 ev Kxabamep am dpxervrov ypadis Kal vonrav trapaderypdtrwy aicOyra pipjpara azeKovi-

vat. 4 §SdoKxadov dowparwy Kal apyerurwy: Aucher “ magis-

trum incorporeorum et a principio existentium.” * tov ayévynrov Kal ayévntov Oedy. Aucher inadvertently

writes “‘ patrem ’’ instead of ‘‘ Deum.”” The same thought is differently expressed in De Vita Mosis ii. 74 oxnvjy . .

$ THY KatacKeviy Beadparos Aoyiois emi tod dpovs Mwvois avediddoKero.

f Or “ ideas ’’—cidy or iddas.

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was made.” For these reasons also the prophet ° alone was called and taken above, in order not to deprive the race of mortals of an incorruptible vision ° and not to spread abroad and publish to the multitude these divine and holy essences.? And he was taken up to a high mountain, ascent to which was vouchsafed to no others. And a dense and thick cloud covered the whole place, hindering reception ° through these places, not as if the nature of invisible things could be seen by corporeal eyes but because the multi- symbolism * of intelligible things is described through the clear vision of the eyes, (namely) how one who learns by seeing rather figuratively ’ can, by attributing certain forms to certain symbols, achieve a correct ” apprehension of them.?

53. (Ex. xxv. 9 [Heb. 10]) Why is the ark of “ undecaying wood ”’/?

@ Aucher, construing differently, renders, ‘‘ quoniam con- veniens utique erat ut intelligens referret ideas intellectualium mensurasque universorum, ad quarum formam mundus factus fuit.”” In support of the rendering which makes “ the intelligent man ”’ (Moses) the indirect object of the infinitive ‘* to reveal,’ one can cite the parallel in De Vita Mosis ii. 75

a“ ‘ ~ e > an > cal \ \ a ¢ ~ * mpoonKov yap hv T@ ws adnOds apxvepet Kai THv Tod iepod KaTa- — oKeuiy emitpamhvar KA,

> 6 mpodyrns. Aucher “ facie.” ovatas. Aucher “ perceptionem.”

f Lit. “ much symbol”: Aucher “‘ multum signum.” 9 rpomuxdrepov vel sim.: Aucher “ utcumque typice.” » The two Arm. adjectives prob. render the single Greek

adjective opAjv. ‘ Aucher * potest secundum symbolum aliquam formam

adaptando, directe et apposite eorum rationem attingere.”” LXx Kal moujoes KiBwrov paptupiou ex EvAwy aonnrwr:

Heb. “‘ and make (imperative plural) an ark of Sittim (“‘ acacia ’’) wood.”’ Both txx and Heb. proceed to give the dimensions of the ark, to which Philo does not refer here, but see De Vita Mosis ii. 96.

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In the same manner in which the head is the principal (part) of living creatures is the ark (the principal kind) of

_ divine vessels, wherefore it has merited the best and holiest places, being placed alone and by itself within the inner sanctuary,” wherefore also it was natural that the material of which it was made should by some necessity ° be unlikely to decay and be corrupted,’ since the Law, of which it was the repository,’ was also incorruptible. In the second place, the sanctuary ¢ and all the order of things arranged in it were ordained not for a limited time but for an infinite age.’ For this reason the artificer, (mamely) the divine Logos,’ chose the most lawful” material, especially that which could remain permanently with it.! That is the literal meaning.’ But this is the deeper meaning.* In reality nothing terrestrial is undecaying or incorruptible. Accordingly, when (Scripture) says “‘ undecaying wood,” it alludes symbolically ' to the parts of the world attached to one another, of which it consists and is compacted and which hold fast to one another. To me it seems that (this property is found) also in the rational virtues of the soul,” each of which happens to be unwithered and unaging and incorruptible.

* &y T@ advTw. > dvayKn TW. * Both Arm. adjectives are compounded with dzowar=

Gr. dvo-: Aucher “ imputridam ac incorruptibilem.” 4 drobykn vel sim. © ro iepdv, i.e. “* the tent of testimony.” f od mpds wpropévov xpdvov ard’ dzeipov aidva vel sim. 9 6 texvirns, 6 Deios Adyos. ” Aucher “ magis convenientem.” Arm. 6rinawor usu.=

vouyos, but here the context calls for a different adjective in the original. .

* i.e. with the Law. J +0 pyrov. ® +6 mpos didvovav. cupBoAKdas. m Or “ in the virtues of the rational soul(s) ’—the original

may have been either ey rats Aoycxais tév yuxdv dperais or ev tais Tav AoyiKdv yvydv aperais (Arm. adjectives are not in- flected in agreement with their nouns): Aucher “ in rationa- libus animi virtutibus.”’

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54, (Ex. xxv. 10a [Heb. 1la]) Why does he overlay (the ark) with pure gold within, and with gold without ? ¢

Others falsify the external appearance with deceit, while they leave the inside concealed and without care or attention. Moreover, they adorn the outside with varie- gated adornment for the sake of magnificence or to cause astonishment among spectators. But the divine (and) holy Moses adorns the inside before the outside with due adornment, (namely) with gold, the prime material and the most precious of all, and furthermore with gold that — is pure, cleansed and refined for purity of substance. That — is the literal meaning.” But this is the deeper meaning.° In nature there is a species? which is invisible and one ~ which is visible. The invisible and unseen one consists of — incorporeal things,’ and this (species) is in the intelligible — world.’ But the visible one is made of bodies, and this is — the sense-perceptible world.’ These two (species) are the inner and the outer. The one who created them made the — incorporeal inner (species) and the corporeal outer (species) undecaying and incorruptible,” and, in addition, also seemly and noble ‘ and precious. Accordingly, the precious — gold is allegorically used 4 of the human structure and, —

4 [XX Kal Kataxpvowces adrhv xpvoiw Kabap@ eéwhev Kai éowler (v.1. Eowhev kai eEwhev: Heb. ‘‘ within and without ’’) — xpvowces adtiv. Philo obviously took the text to mean that — pure gold was used inside the ark and ordinary gold outside. _ In parallel allusions to this verse, although he follows the — reading éowfev xai €£wev as here, he does not stress the differ- _ ence between inside and outside, see De Ebrietate 85, De Mut. — Nom. 43-44, and De Vita Mosis ii. 95, where he says, ) 5€ — KiBwrdos .. . Kexpvowpevn trodAuteAds Evd00d re Kai EEwler.

> +O pyrov. ° +0 mpos Sidvovav. @ ¢idos. © € dowpudrwv. f éy tT@ vont@ Koopw. 9 6 aicOnros Kdcpos. * The syntax is not altogether clear: Aucher “ interna, —

incorporea ; et externa, corporea ; quas qui fecit, imputridas — effecit ’’ (sc. “* species ’’). 7

* The two Arm. adjectives prob. render the single Greek — adj. cepvds. J adAnyopeirat.

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as is proper, of the soul.* But this is invisible and with every virtue, as with gold, it adorns the dispositions ? and the movements of the visible body. For that way of life ° is perfect * which consists of two (kinds of things), of a pure mind,’ which is invisible, and of irreproachable and blame- less deeds, of which there are many spectators.

*55. (Ex. xxv. 10b [Heb. 11b]) What is the “ wreathed wave’ which He commands (them) to construct round the ark ? / By the “ wave ”’ He indicates * the stars, for they circle

and roll around, some in the same way as” the whole heaven, and others with a particular motion which has been assigned to them as peculiarly their own.‘ For in the same way as a rotating axle does not change its position and, as it goes around by itself, does not move away,

so also does the heaven revolve without change of place. In the second place, the “ wreathed wave ”’ is similar to the corruption of the soul’ and the body, for the mind * keeps turning in different directions and does not possess stability, and the body, which is always flowing like a stream at (various) stages ' and with the (various) illnesses that over-

* Again the syntax is not clear: Aucher “ sicut oportet esse animam.”

> ras ees: Aucher “ habitus.” ° Bios or dvaywy7. 4 réXewos. ® vod or dcavoias. f -xx Kal mowjoes adr Kupdtia otpenta yxpvod (Heb.

‘““ wreath of gold”’: A.V. “ crown of gold ”’) KvKkAw. 9 aivirrerat. » Lit. “‘ by themselves together with.”’ Evidently the Arm.

translator read xara éavra instead of xara ra adra as does the Greek frag., see next note.

‘ The Greek frag. from John Monachus (the first of two belonging to this section) reads only slightly differently Oi dorépes orpépovrar Kai eiAobvrar KUKAOV: Of ev KaTa Ta adTa. 7T® avpravte ovpav@, of S€ Kai Kuwjoeow idias <ds> édayov eEarpérors. ) ris Wuxi.

¥ 6 vods or } didvora. 1 HAckias.

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take it, is wont to undergo change. In the third place, the course of human life is to be likened to a broad sea (which) experiences storms and rolling disturbances of all kinds in accordance with (varying) fortunes.? For nothing on earth is stable but (everything) vacillates this way and that and is tossed about like a ship sailing the sea against contrary winds.?

56. (Ex. xxv. 11 [Heb. 12]) Why does he fit four rings to ° the ark, two on one side and two on the other side ? @

It so happens that there are two sides in existing things,’ one the intelligible and one the sense-perceptible (side),’ each of which (in turn) is sealed with two seals.? For there are two sections of the intelligible (side), one being a sign of immortal things, and one a sign of mortal things. e sense-perceptible (side), moreover, is divided into two (parts), one of which is light and of an upward-tending ’

@ One Arm. ms. has “ not good fortunes,” the other “ good fortunes.”’ The Greek frag. (see rest of note) prob. has the correct reading. The second Greek frag. (preserved in three different sources: Dam. Par., Anon. Flor. Cod. Baroec. and

. . c ~ > 4 , ¢ ta Cod. Reg.) reads similarly 6 rév avOpwimwv Bios, opovovpevos meAdyer, KYpaTwmaes Kal otpodas TavToias mpocemdexerat (v.11. mpoodexEeTat, mpocevdexeTar) KaTa TE EUmpayias Kal Kaxompayias (Cod. Baroce. om. Kai kaxompayias).

®’ The Greek frag. agrees closely, (Spura: yap oddev trav ynyevav adr” BS Kai exeice Sadeperar, ola axddos Padarrevdov bm evavtiwv mvevparwv (Dam. Par. mpayparwr).

¢ Lit. “ upon.” 4 1xx Kal éAdcets atth Téocapas SaxtvAiovs xpvaobds Kal ém-

Onoes emt 7a tTécoapa KAirn (Heb. “feet” or “corners ’’) dvo SaxrvAlous emt 76 KAiTos TO Ev, Kai S00 SaxrvdAlovs emi TO KALTOS 70 devrepov (v.1. Erepov).

é Lit. ‘in the ears,’’ which cannot be the reading of the Greek original. Evidently the Arm. translator read wai instead of (original) oda.

t 70 ev vonrov, TO 8 aicbnrov. 9 Philo says “‘ sealed” because of the txx daxrvdAious,

which can mean “ seal-rings.”’

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substance,* to which the air and ether belong, and the other heavy and extending downward, to which earth and water belong. In the second place, some take the two sides (to represent) the equinoxes,’ of which the four seasons are divisions. There are two warm and fair ° (seasons), summer and autumn; and two are cold, winter and spring. These ¢ have the status * of perfect and stable acts’ in the sense- perceptible world, while (they have that) of signs and hints ” in the intelligible (world).

57. (Ex. xxv. 12 [Heb. 13]) What were the “ bearing- poles,’ which were of “ undecaying wood ” * ?

(This statement) indicates two divine principles‘: one, the pillar and base and stability ’ of the intelligible world,* and the other (those) of the sense-perceptible,’ on which, as if on a foundation, it ™ is set up with stability. For each of these bears its own arrangement”; although it is very heavy, the heaviness is, as it were, very light. The principles,’ moreover, are undecaying, since they are the utter- ances of God.

@ Aucher “‘ naturae.”’ » ras ionuepias, here taken to include the solstices as

subdivisions. ¢ Lit. ‘* ethereal’: Aucher “ pro sereno.”’ 4 i.e. the two sets of rings. ¢ Or “ reckoning ’’—Adyov: Aucher “‘ caleulum.” f Or “ works ’”—é€pywv: Aucher “‘ operum.” 9 aimyparewv vel sim., i.e. symbols. 2 ~xx moujoes de avadopeis ex EvAwy donnrwv (v.l. évAa

donmra) Kal Kataxpvowces atta xpvoiw: Heb. “and thou shalt make staves of sittim (acacia)-wood, and overlay them with gold.”

-? Aéeyous: Aucher “ verba,”’ in footnote, “ vel, . . . ratio- nes.”

/ Aucher “ columnam ac fulcrum constantiae.”’ * rod vontod Kdopov. ' +00 aicOyrod. m i.e. each of the two worlds. " xoopov or dvaxdounow : Aucher “‘ ornamentum.” ° of Adyou: Aucher “ verba.”

105


58. (Ex. xxv. 13 [Heb. 14]) Why are the bearing-poles fitted to the rings for lifting the ark ? ¢

There are two principles ® of the two worlds,’ which (Scripture) calls ‘“ bearing-poles.” Being attached by seals,’ they show the fated and necessary order of events,’ which is the harmonious nexus’ of things integrating single (events) into order. Accordingly, in the visible world they % are a likeness and form, but in the intelligible (world they are) signs and archetypes of rank and orders of things which progress and retrogress in accordance with the consistent order of nature.”

59. (Ex. xxv. 15 [Heb. 16]) What is the meaning of the words, “ Thou shalt put into the ark the testimony which I shall give thee’??? Now since the ark is a symbol of the incorporeal world,’

and it is necessary that this world be a sign of the laws * which He has called ‘“ testimonies,” rightly and fittingly has He said that in word they should be placed in the ark

@ Lxx Kal elodfers tods avadopeis eis Tods SaxtudAious Tods ev Tos KAireot THS KiBwTod alpew THY KiBwrov ev adrois.

> doyor. ¢ i.e, the intelligible and the sense-perceptible worlds. ¢ Here again, as in YH ii. 56, Philo plays on the txx word

daxrvAiovs, which can mean “ seal-rings.”’ ¢ Slightly emending the Arm. text, which has “ events of

orders.” The original was something like rij elwappevnv kal avaykaiav taéw Tt&v ovpBawovrwv. Aucher renders more briefly, “‘ praescriptum ac necessarium eventum.”’

I eippos. . 9 Although the verb is singular, the context requires a

plural pronoun to be supplied, referring to the two bearing- poles. ‘

» xara Tas Tis dUacews axodovbias vel sim.: Aucher “ secundum naturae concinnationem.”’

* uxx kat euBareis eis tHv KiBwrov Ta papripia a av 8@ cor. Philo briefly alludes to this verse in De Vita Mosis ii. 97 «is yap ravrny KatariVerar ta xpnobévra Adyua.,

4 avpBorov rob dowpdrov Kdcpov. k trav vower.

106

eid Cia

PS ged UE a

Ea 3 =

et 24 +

*

EXODUS, BOOK II

but in deed ¢ in the intelligible world ® in order that it ° may be attached to them @ in all its parts and extend (throughout).°

60. (Ex. xxv. 16a [Heb. 17a}) What is the “ mercy- seat ’’ and why did He call it a “ cover” 9? The “ mercy-seat ”’ is mentioned as a symbol of the pro-

pitious and beneficent power." And it is called “ cover because it stands over and is established over the intelligible world.‘ But since the perfect form’ is above, r — y is the propitious power (said to be) up above, since all things are established and stand firm upon it.

61. (Ex. xxv. 16b [Heb. 17b]) Why does the mercy-seat have only length and breadth but not depth ? *

* Ady pév. . . Epyw dé. . ¢ i,¢, the intelligible world. @ i.e. the laws. . ¢ Aucher renders less accurately, I think, “* ut cunctis suis

‘ partibus illic jacens perseverabit.”’ * Lit. “ propitiatory (instrument) ’=Lxx faoripiov, see

next note; ‘‘ mercy-seat”’ is here used because it is the familiar A.V. term. “

9 LXx Kal trowmoers iAacTHpiov emiBeua ypvoiov Kafapod. The two Greek nouns render the single Heb. ae mya res which means both “ cover ’’ and “* propitiation ” * atonement.’’ It seems to have been a zold plate faite ie the top of the ark and serving as a floor for the Cherubim, as Philo assumes in De Vita M osis ii. 97 ro 8 eiBeua 7d mpocayopevd- pLevov iAaornprov Baas € eoti mrnvav dvoiv, see also De Fuga 100.

h ris ihéw Kai ene ovtine ovpBorov. * dua rod oTivar avTo Kal Spvecbar bmep TOU vonTrod Kdapou

vel sim. Aucher renders, ‘ quia superpositus est firmiter intelligibilis mundus,” but in a footnote he gives an alternative and better rendering, ‘ vel, super intelligibilem | mundum positum est.” i Prob. elBos + Aucher “ visione.’

4.6. why does Scripture give only two of its dimensions ? LXX dvo mhYewv Kal hutcouvs TO LijKos, Kal myxeos Kal tpicous to mAdtos. In De Vita Mosis ii. 96, Philo allegorizes this question somewhat differently, see last note on this section.

107

€v T@ vonTa Koopw.


A magnitude lacking depth and seen only in length and breadth is called a “ surface’ * by geometricians. And the “‘ surface ”’° of the Existent One ° is seen also through other powers,‘ especially through the propitious and beneficent ones.° But those who receive good, immediately thereupon see the Benefactor appear before their eyes together with His virgin daughters, the graces.’

*62. (Ex. xxv. 17a [Heb. 18a]) What are the cherubim ? ? (“ Cherubim ”’) is to be interpreted as “ great recogni-

tion,” in other words,” “‘ knowledge poured out in abundance.’’* But they are symbols of the two powers, the

@ émupavera. » Philo plays on the double meaning of émddveva as “* sur-

face ’’ and “ (divine) manifestation.” ° rod "Ovtos. @ Lit. “ other virtues and powers,” but the two Arm. nouns

prob. render the single Greek noun duvduewv : Aucher “ per alias virtutes.”’

* dia Tis thew Kal edepyerixfs, see the preceding section. f i.e. acts of divine grace. The “ virgin graces ” of God

are also mentioned in De Poster. Caini 32. The general idea of this section is partially paralleled in De Vita Mosis ii. 96 Omep €ouxev elvar avpuBodrov duvoixwrepov pev THs thew Tod Beod Suvdpews, HOuxwrepov dé Siavoias mdAw, irew 8 éavrH, thy mpds inbos dAoyov aipovoay Kal dvodcav oinaw arudias Epwrt adv ém- oThpn oTéAAew Kat Kabapetv aévovons.

9 LXX Kal moujoes S¥0 xepouBeiw (v.1. xepouBetv: Heb. k*ribim). Philo allegorizes the cherubim of the ark in De Vita Mosis ii. 97-100, and the cherubim of the Garden of Eden in De Cherubim 21-29. The whole of the present section has been preserved in Greek (in Cod. Vat. 379).

h Lit. ““ names.” ; * The Greek frag. reads more smoothly ra xepouBin €pen-

veverau pev emiyvwors ToAAy, H ev Erépois dvopa emorHpn mAovata kai Kexupevn, cf. De Vita Mosis ii. 97 xepouBin ais 8 av “EAAnves elmovev eiyvwos Kal emuoTipn moAAj. According to Edmund Stein, Die allegorische Exegese des Philo aus Alexandreia (Giessen, 1924), p. 52, Philo’s fanciful etymology is based on the combination of the two Heb. words hakkir “‘ to recognize ”’ and bin “ knowledge,”’ but the second word may be rabbim ** much,” “* many.” 108

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EXODUS, BOOK II

creative and the royal.* The creative (power), however, is the elder according to (our) thinking,’ for though the owers around God are of the same age, still the creative

Essar) is thought of before the royal one.“ For one is king not of that which does not exist, but of that which already exists.¢ And the creative (power) has been given the name “God” in the sacred’ Scriptures, for the ancients ‘ spoke of creating as “ placing,’ 2 while the royal (power) is called “ Lord,” since “ Lord of all ”’ is (the name) consecrated to the king.”

*63. (Ex. xxv. 17b [Heb. 18b]) Why is the chasing of gold ?#

Gold is a symbol of a precious substance,’ while the

@ So the Greek frag. (except that it adds “‘ of the Existent One ”’ to “ powers”), avpBoda 8é ear Svetv rob “Ovros Suvdpewv mountiKhs te Kat Baowuxhs, see also De Vita Mosis ii. 99. On these two chief divine attributes see QG ii. 51, iv. 2, De Cherubim 27 et al.

® So the Greek frag., mpeoBurépa S€ 7 mowntixy THs Baowrt- Kijs Kar’ émivovay.

* The Greek frag. reads slightly more fully iovjAKes yap ai ye mepi tov Gedv admacar dSvvdwers, GAAA mpoerwoeirai mws 7 mounTiK?) THs BactAuKcys.

4 So the Greek frag., BaowWeds yap tis odxt Tod uz) dvTos GAAd Tob yeyovoros.

¢ Lit. “‘ sacred and divine,”’ but the two Arm. adjectives prob. render the single Greek adjective fepois, as in the Greek frag.

i.e. the ancient Greeks. 9 So the Greek frag., 6voya 5é EAaxev ev rots fepois ypdupacw

H pev mountixy Oeds, TO yap movfoa Oeivar EAeyov of mradauol. Philo makes the same etymological connexion between 6eds and @eiva: in De Vita Mosis ii. 99 et al.

* The Greek frag. reads only slightly differently % 8é BactAx7) KUpios, erred?) TO KOpos amdvrwy avaxetrar TH BacrArE?.

* So the Greek frag., Acari xpvood topeurd : Lxx (Kal zou7}- aevs Sv0 xepoufeiw) xpvod Topveura (v.1. ypucoropeura).

i The Greek frag. has the superlative form of the adjective, 6 pev xpvods atpBodov THs Tyuwrarns ovdaias.

109


chasing (is a symbol) of an artful and skilled nature.* For it was proper that the chief powers of the Existent One should be ideas of ideas and partake of a substance that is most pure and unmixed and most precious and, in addition, most skilful.?

*64, (Ex. xxv. 17c-18 [Heb. 18c-19]) Why did He fit the cherubim to the two sides of the altar ? ¢

(This indicates that) the bounds of the whole heaven and the world are fortified by the two highest guards, one being that (power) by which God created all things, and the other that by which He is ruler of existing things.? For (each power) was destined to look out for (the world) as its most proper and related possession, the creative (power seeing to it) that the things made by it should not be destroyed,’ and the royal power that nothing be in excess, mediating the victory by law as a sign of equality,

@ So the Greek frag., 7 5€ topeia ris evréxvou Kal émuaTnpo- ~ 4 vuKhs pvoews. a the Greek frag. differs only slightly, ede yap ra b £. y Sugntly, coer yap Tas mpwras

tov “Ovros duvdpets ideas idedv dmapxovoas kal tis Kabapwrarns ~ /, 4 ~ >

kal dpuyots Kal TysadApeotarns Kal mpocért THs EmaTH“OVLKwWTAaTNS 7 val *. gvoews peradaxeiv. ¢ Apparently the Arm. translator has erred in using selan

* altar ’’ instead of hastaran “‘ mercy-seat.” The Greek frag. reads Atari én’ apdorépwv trav Krav Tod tAaornpiov Ta xepouPip HppoTrre: LXX Kat emOjoes adbra &€ auporépwv tav KdTadv Too iAaornpiov: mounOycovrat xepovp els ex Tob KAirous ToUTOU Kal xepovp els ex Tov KAirous Tod Sevrépov Tod iAaornpiov: Kai movnoets tovs dvo xepouPeip emt Ta Svo KAiTn.

¢ So the Greek frag., rods dpouvs tod mavrés odpavod Kal Kdopov Sdvol tais advwrdtw dpouvpais wyvpHoba, TH Te Kal?” jv eroter Ta OAa eds, kai 7H Kab? iv apxer Tv yeyovdrwv. On the cherubim as symbols of the two highest divine attributes, corresponding to the names “‘ God ”’ and ‘“‘ Lord,”’ see above, QE ii. 62, notes.

¢ So the Greek frag., EweAXe yap ws olkeordrov Kal ovy- yeveordrov KTTPaTOs mpoxyndecbar, 7 ev mrornTiKy tva pur) AvOEin Ta Mpos avTis yevopeva.

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by which things eternally endure.* For through excess and inequality (come) occasions for war, the destroyers of existing things.» But good order and equality are the seeds of peace and the causes of salvation and perpetual survival.¢

*65. (Ex. xxv. 19a [Heb. 20a]) Why does He say that the cherubim shall extend their wings to overshadow (the mercy-seat) ? 4

All the powers of God are winged. striving for and desiring the path upward to the Father.* And that, like wings, they overshadow the parts of the universe indicates that the world is protected by guards, (namely) by the Ag powers (already) mentioned,’ the creative and the royal.’

*66. (Ex. xxv. 19b [Heb. 20b]) Why do the faces of the

* Here apparently the Arm. translator has clumsily rendered the original which, according to the Greek frag., read H 5é€ Baowixt draws pyndev pire mAcovertH pyre mrEovenr#ra, vouw BpaBevopeva TH Tihs ladryntos, bd’ Hs Ta mpdypata Siaw- vilera. |

> Here again the Greek frag. reads more smoothly zieo- vetia wev yap Kal avicdtns dpuntnpia troA€uov, AuTiKa TOV 6vTwr.

¢ So the Greek frag., ro 5€ evvopov Kai 76 icov eipyyns onép- pata, owrnpias airva Kal THs eiodmav dvaporys.

@ So the Greek frag., Acari now “ exreiver ras mrépvyas ra xepoupip iva ovoxidln”’; LXX Ecovrar of xepouBip exreivovres Tas mrépuyas emdvwlev, avaxialovres ev Talis mrépuéw adbrav én rod iAaarnpiov.

¢ So the Greek frag., af pév rod Aeod macar duvdpers rrepo- dvoicr, tis dvw mpos tov matépa od00 yAtxopevai re Kal éd- vépevar.

f See above, QE ii. 62 and notes. 9 Only slightly different is the wording of the Greek frag.,

ovoxidlovar S€ ola mrépvé. Ta TOD mavTos pépy’ aivirreras Sé cis 6 Kdapos oxéras Kai pvdaxrnpiors ppoupetrat, dvai rais eipnuévacs duvdpeot TH TE TonTiKH Kal BaciAuKh.

111


cherubim look at each other, and both (look) at the merey- seat P

Most excellent in a way and seemly is the form of what is said,® for it was proper that the powers, the creative and the royal,° should look in the direction of each other, beholding their own beauty and at the same time both conspiring together for the advantage of created things.4 In the second place, since God is one (and is) both Creator and King,’ rightly did they receive divided power.’ For they were indeed usefully divided in order that one might create and the other rule, for they are distinct.2 And they were joined together in another way by the eternal attach- ment of names to one another,” in order that the creative (power) might be a spectator of‘ the royal, and the royal

@ So the Greek frag., Avari ta mpdcwra tav xepouPip eis » > , \ »” ‘ . OS / \ ‘ , GAAnAa éxveder Kai adudw mpos TO tAacrHpiov; LXX Kal Ta mpdcwra avtav eis GAAnda: eis TO tkaoTHpiov Ecovrar Ta mpdcwra T&v xepoupeiv. In De Cherubim 25 Philo paraphrases Scrip- ture as follows, cal yap avrimpdowmd dnow elvar vevovta mpos TO iAaorhpiov mrepots, eed) Kal Tadra avTikpd pev eotiw aAdjAwr, and he adds the brief comment véveuxe 5€ emi yiv TO pécov TOD mavTos, @ Kal Suaxpiverat.

> So the Greek frag., wayxdAn tis €ott Kai Deomperis 4 THV AexOvrwy eixev. & See the preceding sections,

@ So the Greek frag., de yap tas duvdpets, THY TE TOUNTLKnY Kai BaowsKyjv, ets aAAnyopiav (l. cwm edd. addjAas) adopay, Ta ofdv KadAn Katavoovcas Kal dpa mpos tHhv whédcvav TaV ye- yovoTwy oupmveovoas.

¢ So the Greek frag., Sevrepov émetd7) 6 Deds, els wv, Kal moinTHs €ort Kal Paoweds.

* Here the Arm. translator either had a different text or misunderstood the original. The Greek frag. reads eixétws ai Siactdca Suvdpers maAw evwow édafov, “ rightly did the divided powers again receive unity.”

9 So the Greek frag. (except for the pronoun added at the end), kai yap Sveorncay wdheAiws iva y pev Torq, 4 SE apy’ Suadéeper yap éxarepov.

» So the Greek frag. (except for the phrase “to one another ” added in the Arm.), kal jpydcOncav érépw tpdmm KaTa THY THY GvouaTwr aldvov mpooBoAnv.

* Greek frag. (see next note) ‘* might hold to.”

112 a ae

et a a a ee YTS

EXODUS, BOOK II

of the creative.* For both rightly look at each other and at the mercy-seat,’ for if God were not propitious to those things which exist together, He would not have made anything through the creative (power) nor would He have been a lawgiver ¢ through the royal (power).°

*67. (Ex. xxv. 21a [Heb. 22a]) What is the meaning of the words, “‘I shall be made known to thee from there’?

The most lucid and most prophetic mind receives the knowledge and science of the Existent One not from the Existent One Himself, for it will not contain His greatness, but from His chief and ministering 7 powers.” And it is admirable ‘ that from these His splendour should reach the soul in order that through the secondary splendour /

@ The Greek frag. differs in the verb, é6mws Kal 1 rountix?) THs Baowuxkns Kal y BaotdiKy THs moLnTLKAS ExnTaL. ™ Ronee Buck frag, differs slightly (omitung * at each

other and ’’), duddrepas yap avvvedovow eis 7d ihaotHpiov eiKd- Tws.

¢ The Arm. translator evidently read rots cvvodcw, instead of trois viv ovdow, as in the Greek frag. (see next note but one).

@ Aucher “ neque disposuisset.”’ ¢ The Greek frag. differs slightly (see also note c), ed ju)

yap hv tots viv ovow ikews 6 Beds, ovr’ av eipydoby te dia THs mountiKns ovr’ av edvounOn da THs BaowuKAs.

f So the Greek frag., ti ore “yrwoOjoopal cou éxeiBev’’; LXX Kal yywoOncopuai cou exeifev (Heb. “ there ’’),

9 The Greek frag. reads more concretely ‘“ body-guard,”’ see next note.

» So (except for the word mentioned in the preceding note) the Greek frag., yydow Kal émoripny 6 eiduKpwéoratos Kal mpogntikwratos vods AapBaver tod “Ovros odK am’ adrod tod "Ovtos, od yap xwpjoe TO péyeDos, GAN’ aro THv mpwrwv adrod Kal Sopuddpwv duvayewr.

* Lit. “ loved,” but this prob. renders the same word as in the Greek frag., dyamnrov.

4 The Arm. translator uses the same word to render déyyous here as he used to render adyds above, see next note.

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it may be able to behold the more splendid (splendour).@

*68. (Ex. xxv. 21b [Heb. 22b]) What is the meaning of the words, “ I will speak to thee ® above from ¢ the mercy- seat, between the two ? cherubim ” ¢? By this He shows first of all that the Deity is above the

propitious and the creative and every (other) power.’ Next, (He shows) that He speaks rightly ’ in the midst of the creative (power)." And this the mind conceives somewhat as follows.« The divine Logos, inasmuch as it is

* So the Greek frag., cal dyamnrov éxeidev eis tiv yvyiv pépecba tas avdyas va Svvnrat bia Tod Sevtépov déyyous TO mpec- Burepov kal avyoedéorepov Dedcacbar.

> The Greek frag. omits “‘ to thee,” which is found in txx and Heb. and in other passages of Philo, see below.

° i.e. “from above.” 4 The Greek frag. omits ‘“‘ two,’’ which is found in txx and

Heb. and in other passages of Philo, see next note. ¢ The Greek frag. reads slightly more briefly ri dor:

“adjow dvwhev rod ihaornpiov ava pécov THY xepouBip”’?; LXX kal AaAjow cou dvwhev tod iAaornpiov ava pécov rav Svo0 xepov- Beiv tTdv ovtwy emi ris KBwrod trod paptupiov Kai (v.l. omits kai with Heb.) xara mdvra dca av évreiAwpai cou mpos Tovs viods "IopajA. In Quis Rer. Div. Heres 166 and De Fuga 101 Philo quotes part of the txx in the same wording as here, and comments more briefly than here. On the symbolism of the cherubim see the preceding sections in QE ii.

? So the Greek frag., éudaiver 8a rodro (l. tovrov) mparov pev ott Kal THs thew Kal tis montiKAs Kai mdons duvdpews vmepavw 70 Oeiov ott.

¢ Aucher “ quasi.” The word, which is missing in the Greek frag., is perhaps the Armenian translator’s device for conveying the force of the superlative ending in peoatrarov, see next note.

* The Arm. text is apparently defective. The Greek frag. reads more intelligibly éwetra 67. AaAe? Kara 76 pecairarov THS TE TonTLKTS Kal BaosKAs.

* So the Greek frag., rodro 8€ rovodrov drodapPBaver voids. 114

EXODUS, BOOK II

appropriately ¢ in the middle, leaves nothing in nature empty, but fills all things and becomes a mediator and arbitrator for the two sides which seem to be divided from each other, bringing about friendship and concord,’ for it is always the cause of community and the artisan of peace.? Now the particular features of the ark have been spoken of,’ but we must also summarily resume and review for the sake of finding out what things these are symbols of. Now these symbols are the ark and the ordinances stored in it and the mercy-seat upon it and, upon the mercy-seat, the cherubim, as they are called in the Chal- daean” tongue, and directly above them, in their midst, the voice and the Logos and, above it, the Speaker.” And so, if one can accurately view and understand ‘ the natures of these, it seems to me that one should renounce all the other things that are eagerly sought after, being captivated by their godlike beauty.’ But let us consider what

@ Or “‘ chances to be’’: Aucher “ est conveniente.”’ ? The Greek frag. reads slightly more briefly 6 Tod Beot

Adyos pécos dv ovdev ev TH dvoe. Katadeime: Kevov. ¢ The Greek frag. read S similarly but a little more smoothly

7a 6Aa mAnpav Kal peourever kal Svaira Tois map’ éxarépa dueordvae Soxodat, dirlav Kal dudvoray epyaldpevos.

4 The Greek frag. reads more briefly del yap Kowwvias airios Kal Snuoupyos (Grossmann add. elpyyvys).

¢ So the Greek frag., ra prev odv epi tiv KiBwrov Kara jLépos et, TAL,

So the Greek frag., det be avaAdnBdnv avwlev avadaBorra Tod yrwpica xapw tivw tabra ear. avuBora diekeAVeiv.

9 i.e. Hebrew. 96 So the Greek frag., jv de Taira cup Boducd: KiBwros Kat Ta

ev avri Inoavprlopeva vouiusa Kal emt tavTns TO iAaoriptov kal Ta emi Too iAaornpiou | Xardaliwy yAcirrn Aeyopeva. xepoupip, Dmeép d€ rovTwy Kata TO pécov dwvi) Kal Adyos Kal drrepaven 6 Aéywv.

* The Greek frag. omits ‘‘ and understand,” see next note. ; Aucher, taking the participle, here rendered * being

captivated,” to agree with “ all the other things ”’ rather than with the impersonal subject of the verb “ should renounce ’ (infinitive in the Arm, text), renders, ‘“‘ caetera omnia quae- cumque aemulationem merent deiformi pulchritudine cireum-

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each (of these things) is like.* In the first place (there is) He Who is elder than the one and the monad and the beginning.” Then (comes) the Logos of the Existent One, the truly ° seminal substance of existing things. And from the divine Logos,* as from a spring, there divide and break forth two powers.’ One is the creative (power), through which the Artificer placed * and ordered all things ; this is named “‘ God.” * And (the other is) the royal (power), since through it the Creator rules over created things‘; this is called “ Lord.” 4 And from these two

data.””’ The Greek frag. agrees closely with the Arm. as rendered above (except for the omission mentioned in note 7 on p. 115), ef 5€ tis adxpiBds Suvnfein Katavofoa Tas TovTwV dvoeis, Soxet prow Gor Tois dAAows amoraéacBa doa Cndrwra, KdAAcou DeoedeaTdtous trepiAnpbeis.

@ So the Greek frag., cxom@pev 5€ Exaorov oldy éort. > So the Greek frag., ro ap@rov 6 Kal évds Kai povddos Kal

apxis mpecBurepos. ¢ The adverb (=Gr. évrws) is missing in the Greek frag.,

and may reflect a mistaken repetition of 6vros or évrwy in the Arm. translator’s Greek text, see next note.

4 So the Greek frag. (except for the omission mentioned in the preceding note), éze:ta 6 rob “Ovros Adyos, 7} omeppariK? TV GvTwy ovaia.

¢ The Arm. yén (=ék tod dvros) is prob. a corruption of the usual contraction, ayin, of the adjective astowacayin ‘* divine.”” Aucher renders, ‘‘ ex ente vero Verbo,” adding in a footnote the theological comment “ Judaeus noster Philo Entem fassus est ipsum Verbum, sicut Patrem suum, etc.”

* The Greek frag. reads slightly more briefly amd 8€ rod Belov Adyov, Kabarep amd mys, axilovra: Svo0 (at dvo edd.) dvuvdpers.

9 i.e. “ created.”’ Philo uses €0nxe for the sake of explaining the etymology of Beds, the name of the creative power, see QE ii. 62 notes.

» So the Greek frag., 4 ev rountixy, Kal? Hv EOnKe Ta mavTa Kal Suexcopycev 6 Texvirns, arn Deos dvopdlera.

‘ * Variant ‘“‘ He rules over things created by the Creator.” 4 So the Greek frag., 1) 5€ BaowsKy, Kab? qv dpxer TaV ye-

yovotwy 6 Snuioupyds, av’rn Kadeirar KUptos.

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powers have grown the others.* For by the side of the creative (power) there grows the propitious, of which the name is “ beneficent,’’ while (beside) the royal (power there grows) the legislative, of which the apt name is “punitive.” ® And below these and beside them (is) the ark; and the ark is a symbol of the intelligible world.° And the ark symbolically contains all things established in the innermost sanctuary, (namely) the incorporeal world and the ordinances which He has called “ testimonies ” (and) the legislative and punitive powers (and) the mercy- seat? (and) the propitious and beneficent (powers and), up above, the creative (power), which is the source ¢ of the propitious and beneficent (powers), and the royal (power), which is the root of the punitive and legislative (powers).’ But there appears’ as being in their midst the divine Logos and, above the Logos, the Speaker.” And the

@ So (except for omission of the article before “‘others’’) the Greek frag., azo 5€ rovrwr Taév dvetv Suvdpewr exmepdxacw Erepar.

» So the Greek frag., wapaBAaoraver yap TH ev mountiKh 7 iAews, Hs dvoua edepyeris, TH 5€ BactAuKh 7 vouwobeTiKH, dvowa de evOvBoAov % KoAaoTHpLos.

¢ So the Greek frag., tad 5€ ravras Kal mepi ravras 7 KiBwros: €ott 5€ KiBwrdos Kdopov vontod atpuBodrov.

@ Arm. hastakan “ propitious” is an obvious miswriting of hastaran ‘* mercy-seat.”

¢ The Greek frag. has aioris, an obvious corruption of ayy (so the Arm.), which occurs in the same connexion earlier in this section.

f So (with the exception of the word mentioned in the preceding note) the Greek frag., eye: 5€ 7a mavra fSpupéeva ev Tois é€owrdros ayiois ouvpBoduKas 4 KiBwrds, Tov dawparov Kdopov, TA vouyLa & KeKANKE papTUpLa, THY vouofeTLKIY Kal KoAG- atipiov Svvapuv, To iAaoTHptov, THY iAew Kai evepyérw, Tas dTEpdvw THY TE TOLNTLKHY, HTUS €oTl Triatts (L. mnyy) Tis tAew Kal evepyéridos, kal TH Baowuxynv; Aris eat pila ris KoAacTnpiov Kai vouoberiKAs.

9 Arm. araweleal é ** there is multiplied ” is evidently a corruption of ereweli 2‘ there appears,”’ as in the Greek frag., see next note.

» So the Greek frag., imeudaivera dé péaos dv 6 Beis Adyos, avwrépw S€ rod Adyou 6 Aéywv. Philo here repeats an earlier part of this section.

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number of the things here enumerated amounts to * seven, (namely) the intelligible world and the two? related powers, the punitive and beneficent °; and the two other ones preceding these, the creative and the royal, have greater kinship to the Artificer than what is created 4; and the sixth is the Logos,’ and the seventh is the Speaker.’ But if you make the beginning ” from the upper end, (you will find) * the Speaker first, and the Logos second, and the creative power third, and the ruling (power) fourth, and then, below the creative, the beneficent (power) fifth, and, below the royal, the punitive (power) sixth, and the world of ideas seventh.‘

@ Lit. “is filled up,” see the next note but one. > The Arm. lit. =6c’ od, an obvious error for dvo, as in the

Greek frag. ¢ So the Greek frag., gor: 3€ Kai 6 t&v Karetreypevwr

apiOucs €Bdopndd. ovprAnpovpevos vontos Kécpos, Kal Suvapers dvo ovyyeveis 4 TE KoAaoTHpLos Kal evepyeris.

4 Here we must emend the Arm. on the basis of the clearly better readings of the Greek frag., cai érepac pd rovrwv Svo q TE TonTLK?) Kal H BPactduKH, ovyyéverav Exovaar GAAov pos TOV - dnucoupyov 7 To yeyovds. The Arm. lit.=ovyyéveray exer wGAdov 6 Snuoupyos Kal To yévos, which makes no sense.

¢ Here again we must correct the Arm. from the Greek frag., which reads xai €xros 6 Adyos. The Arm.=xal éxacros 6 Aoyos, which is meaningless.

f So the Greek frag., cai EBdouos 6 Ae€ywv. With this list of seven cosmic symbols compare the list of ten cosmic parts in OG iv. 110.

_ # The Armenian translator appears to have read xarapyjv instead of xatrapiOunow, as in the Greek frag., see next note but one.

* The Arm. lacks a verb to govern the following nouns, which are in the accusative case.

‘ So (except for the two variants mentioned in the preceding two notes) the Greek frag., éav ¢ dvw0ev ri xarapi- now mrovj, evphoes Tov pev A€yovra mpHrov, tov S€ Adyov dev- Tepov, Tpitnv dé THY ToLnTLKHY SUvauw, TeTaprnv Se THY apyTy, elra dé bro pev TH TmounTiKH méunrny Ti evepyérw, tnd de' TH Baowtki} Exrnv thv KodaorTnpiov, EBdopov Sé tov ex Tav idedv KOopov.

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69. (Ex. xxv. 22 [Heb. 23]) What is “ the table” and why is it “ of pure gold ” ¢? :

Having spoken symbolically of incorporeal things,’ when He was discoursing divinely ° about the ark in the inner sanctuary,’ He now begins to speak of those things which are in sense-perception,’ rightly and appropriately beginning with the table. Since the table is a renal t for food and (since) nothing intelligible ’ is given food but only those who have been allotted the nature of corporeality, He makes the table a symbol of sense-perceptible and body- like substance.” Not only that but also because the table indicates a kind of communion‘ among those who receive a common share/ of salt and sacrifices. For (this) leads to loving one’s fellow * for one’s own sake.’ But there is nothing anywhere so lovable as the parts of the world made from their own substance.” For one who is about to eat and to be made glad by the Father, (Who is) the begetter of these (foods), is taught from above to give in exchange

@ LXX Kal roujoes tparelav xpvajy (v.l. omits xpvojv) xpuciou kabapod, dv0 mhyewv 70 pKos Kal mxeos TO edpos Kal mxEos Kai jyuicous To vibos. Instead of ‘a table of gold ” Heb. has ** a table of sittim (acacia)-wood,” but adds “ and thou shalt overlay it with pure gold.”

> repli dowparwr SiadreEdpevos cupBorKas. eOeordyeu. @ & trois advrous. ev TH aicOjoe (v.1. ev tats atcjoeat). oxevos: Aucher “‘ receptaculum.” vonrov. aicOnris Kal owparoedods odaias. Kowwviay TwWd. Here the Arm. uses a different word for xowwyviav.

# Lit. ‘‘ one’s like.” ‘ The syntax and meaning are not clear: Aucher “ si-

rei est adducens similem in dilectionem propter (vel, per) se.”

m This sentence is also obscure. Aucher in a footnote cites the interpretation of the Arm. glossator, who takes “ their own” to mean “ one another’s,” and thinks that Philo is referring to the changing of the four elements into one another,

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and return the benefit as if to brothers by the same father and the same mother.* Moreover, the table was of pure gold because the entire substance of the world was of the tested and chosen part, for everything, whatever it was by ~ its own substance and nature, was about to receive even greater perfection.”

70. (Ex. xxv. 23 [Heb. 24]) Why are there “ wreathed waves ” around the table ? ¢

The corporeal substance ¢ of all things undergoes turning * and change ‘ for the genesis of the parts of which the world was constituted.

71.2 (Ex. xxv. 28 [Heb. 29]) Why are there, upon the table, cups and censers and libation-bowls and ladles ? *

¢ The Arm. glossator takes this sentence to mean that the elements of the world have been taught to give parts of themselves to one another in gratitude to the divine powers from which their substance is derived.

> redevoTNTA. ¢ LXX Kal moujoes adTh oTpenra Kupatia xpvoa (v.1. orpemrov

Kupatiov xpvoodv): Heb. “* And thou shalt make for it a wreath (A.V. “ crown ’’) of gold around.’ See above, QH ii. 55 (=Ex. xxv. 10) on the “‘ wreathed waves ”’ around the ark.

4 4 owparik? odcia. * otpodyy. * Aucher renders both nouns by the single word ‘‘ muta-

tionem,”’ but this obscures Philo’s point, which is that the ‘turning ”’ (7.e. twisting) of the “‘ wreathed waves” symbolizes the changing of the elements into one another, mentioned in the preceding section.

9 The four verses of Scripture here passed over in silence speak of the gold rings to be made for holding the staves by which the table is to be carried, see above, QF ii. 56 (= Ex. xxv. 11) on the gold rings made for the ark. _* LXx Kdl mowjoes Ta TpvBALa adbrijs Kal Tas Ovicxas Kal Ta

orrdvéua (sic) Kal Tods Kuabous, ev ols ameicers ev adrois* xpvatov Kabapod moujces adra.

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The cups were symbols of foods, and the ladles of ban- queting, since unmixed wine * is measured by them, and . the censers are vessels of incense, and the libation-bowls are for wine which is poured as a libation. Accordingly, through the food and the unmixed wine (Scripture) indicates ° the graciousness ° of the greatness and munificence of God, Who gives not only necessities * but also whatever pertains to the abundant and ample enjoyment of munificence. And through the incense and libation (Scripture indicates) the pleasure of those to whom good things happen. For those who are nourished by visible food * in the form of allegory’ also say that every soul desirous of moral excellence 2 is a libation, that is if one first pours out and dedicates one’s virtue * to God. And this is an act desirable and agreeable / and pleasing to the heart of the Father, just as is the most sweet-smelling incense by its fragrance.

72. (Ex. xxv. 29 [Heb. 30]) Why does He say, “‘ Thou shalt place upon the table bread before Me continually ” * ?

The loaves of bread ' are symbolical of necessary foods,

* +O aKparov. > aivirrerat. ° ras ydpwras. 4 +a dvayKaia. ¢ Aucher “ constantibus cibis.”’ f ddAnyopias. 9 xadoxayabias: Aucher “‘ probitatis.”’ 2 aperiy. :. Aucher, construing slightly differently, renders, ‘* liba-

men est, profundens dedicansque virtutem Deo.’’ <A similar idea is expressed by Philo in Quis Rer. Div. Heres 184 ris yuxfs TO pev auryes Kal akpatov pépos 6 axpaidvéaratos voids eoTw, Os... Odos els tepav orovdiy davacroiyewwheis avramo- diSorat.

i Lit. *‘ to the mind.” k LXx Kal émOyjoes én tiv tpdmelav dprous évwaious (Heb.

“bread of face”: A.V. ‘“ showbread”’) évavriov pov da mavrds. Philo refers to the showbread briefly in De Con- gressu 168, De Vita Mosis ii. 104 and De Spec. Leg. ii. 161.

’ Lit. ‘‘ the breads.”

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without which there is no life; and the power ¢ of rulers and peasants ’ by the ordering of God (consists) in the necessities of nature, (namely) in food and drink. Where- fore He adds, “‘ before Me continually thou shalt place the loaves of bread,”’ for ‘‘ continually ” means that the gift of food is continual and uninterrupted, while “ before ”’ (means) that it is pleasing and agreeable to God both to be gracious ° and to receive gratitude.@

73. (Ex. xxv. 30a [Heb. 3la]) Why is the lampstand “turned ” (and) of pure gold” ¢? 7

The lampstand is a symbol of the purest substance, (namely) the heaven.’ For this reason it is said later % that it was made of one (piece of) gold. For the other parts of the world were wholly made through the four elements, earth, water, air, and fire, but the heaven of (only) one, (this being) a superior form,” which the moderns‘ call “the quintessence.” And rightly has (heaven) been

@ Variant ‘ equality.” > Or “commoners ’”’: Aucher “ villicorum.”” © yapilecba. 4 edyaptortiav. € LXX Kal mrouncers Avyviav (Heb. m*’nérah: A.V. “ candle-

stick?) é« xpvoiov KaBapod, tropevriy (v.l. ropvevtiv, which seems to have been Philo’s reading, see below) qoujcers th Avyviav. The cosmic symbolism of the lampstand is also dealt with in De Vita Mosis ii. 102-103, cf. Josephus, Ant. iii. 182 and B.J. v. 217.

t avpBodrov tis Kabapwrarns odcias Tod ovpavod. 9 At the end of this verse, see the following section. h eidous. * of vewrepor, perhaps the Aristotelians, but see next

note. i Or “fifth substance,” tiv méuarnv odoiav. Curiously

enough, in Quis Rer, Div. Heres 283 Philo acribes the notion of the quintessence to “‘ the ancients,”’ wéumrn yap, ws 6 TOV - apxaiwy Adyos, Eotw Tis odaia KUKACPopHTLKH, TOV TETTAPWY KATA TO Kpeirtov d:apépovaa, e& Hs of Te GoTépes Kal 6 avpmTas ovpavos édo0fe yeyevnoban.

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likened to the lampstand in so far as it is altogether full of light-bearing stars. And rightly does He describe it * as “ turned,’’ for the heaven was made and illuminated ’ by a certain turner’s art ° in accordance with periodic cycles,? each of which is accurately and clearly * turned,’ and the natures of the stars are all described by divine skill.’

74. (Ex. xxv. 30b [Heb. 31b]) Why is it that the shaft and the branches and the bowls * (and) the knops and the lilies were all “ of that ”*?

(Since) the theologian ’ was all-wise,” * he clearly knew in his wisdom that the heaven itself is a harmony and union and bond ! of all those things which are in heaven, just as the limbs which are arranged in the body are all adapted (to one another) and grow together.” .

* i.e. the lampstand. ® Or “‘ adorned ’?: Aucher “‘ illustratum.”’ : © Prob. ropveutixh tue réxvn rather than rtopevrixp rir

téxvn ““ by a certain chaser’s art,” although txx and Heb. refer to chasing or embossing (A.V. “ beaten work ’’) rather than lathe-turning.

¢ The Arm. apparently uses two nouns to render zepiddous. ¢ The latter adverb also means ‘‘ accurately.”” Aucher

renders both adverbs by the single word ‘“‘ accurate.” t ropvotrat. 9 Oeia emoriun. » Lit. “ holders ”’ but here reflecting txx xparfpes. Below,

in QE ii. 76, a different Arm. word is used, meaning “‘ water- jar.”

* Lxx 6 xavdds abrijs Kal of KaAapicKor Kal of Kparipes Kal of opatpwripes kai ta xpiva (Heb. “ flowers’’) e€ adris éora. Apparently Philo took e€ avrfs to mean “ all of a piece ” or the like.

1 6 Peoddyos, i.e. Moses. * mdvoogos, an adjective elsewhere applied by Philo to

the patriarchs as well as Moses, ' Aucher renders the three Arm. nouns by only two,

** conjunctio colligatioque.” . ™ Aucher “ sicut connexa in corpore membra coaptata

sunt naturaliter.”’

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75. (Ex. xxvi. 31 [Heb. 32]) What were the six branches which went out from either side, three equally ¢? ®

Since it is not in a straight line but obliquely ° that the zodiac @ lies over and glancingly comes near the summer and winter solstices,* He says that the approach ’ to them is from the side, (and) the middle place is that of the sun.? But to the other (planets) He distributed three positions * on the two sides; in the superior (group) ‘ are Saturn,’ Jupiter* and Mars,’ while in the inner (group) ™ are Mercury,” Venus ° and the moon.?

* 7.é. in two identical sets of three. The form of the lampstand (menorah) may be schemati- cally represented as

> uxx €€ 5€ Kadapioxor exmopevdpevoe ex mAa- yiwv, tpeis KaAapioxo: THs Avxvias eK TOD KAiToUS avTis Tod évds, Kai Tpeis KaAapioxor THs Avyvias ex Tod KAitous Tod devrépov. Philo comments on the two “triads”? of branches in De Congressu 8, where they represent the two chief attributes of God, see also below, QE ii. 78, 79 on Ex. xxv. 37.

© odk evOuBdAws aAAa mAayiws. 4 6 lwoddpos (KvKdros), cf. De Opif. Mundi 112. ¢ Aucher “ quoniam zodiacus non recte sed oblique jacet

juxta tropica aestatis et hiemis,”” Philo is apparently referring to the obliquity of the ecliptic.

f dywyyn or dopa: Aucher “ inductio.” 9 The general sense is that the light on the central shaft of

the lampstand represents the sun, while the side-lights represent the planets. ” rdfes: Aucher “ ordines.”’

* The “ superior” or “ outer’ planets are those whose orbits are farther from the sun than is the earth’s.

i Arm. ereveli, lit. “ visible’ or “‘ bright’ =Gr. daivwv. * Arm, lousnt‘ag, lit. “ light-crowned ”=Gr. daéOav. ? Arm. hrawor, lit. “ fiery ” =Gr. avpdeis.

™ Aucher “ inferius ”’ (possibly a misprint for “ interius ”’). The ‘ inferior’ or “‘ inner” planets are those whose orbits are nearer the sun than is the earth’s.

" Arm. p‘aylol, lit. “‘ coruscating ’ =Gr. oriABwv. ° Arm. arousek, lit. ‘“‘ dawn-bearer ” =Gr. dwodédpos. ® The ancients counted the moon (and sun) among the

seven planets.

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76. (Ex. xxv. 32 [Heb. 33]) Why are there, on each of the three branches, bowls * modelled into the form of nuts and knops and lilies ? >

At each season of the year the sun completes (its course) through three zodiacal signs,’ which He has called “ mixing-bowls,”’ since three powers,’ distinct and separate from one another, undergo a unified mixing to make up the time of one year. For example, the spring (consists of) Aries,’ Taurus,’ Gemini’ ; and, again, in the summer (we have) Cancer,” Leo,‘ Virgo’; and in the autumn, Libra,” Scorpio,’ Sagittarius™; and in the winter, Capricorn,” Aquarius,’ Pisces.?, And He likens the form and nature of the zodiacal signs to those of a nut, perhaps because a nut first sends out a bud? and afterwards flowers. It seems that (this comparison is made) also because harmonious sounds are set in motion, for I am not unaware that the name of the nut is mentioned in (the festival of) Heralds,” for its shell is wont to make a sound of rattling.

4 Lit. “ water-jars,” but here=xparjpes, see above, QE ii. 74 note h.

> uxx Kal tpeis Kparhpes exreTuT@pévor Kapvicxovs (Heb. m*suqgqadim ** almond-shaped”’ [?]) €v 7@ xaAapioxw odatpw- Tip Kat Kpivov (Heb.”’ flower”’): odrws trois é Kadapioxots Tots exmropevopevors ex THS Avxvias. © Cwdiwv.

4 8uvayers: Aucher “ virtutes.”’ , ¢ Arm. xoy “ ram.” * Arm. coul ‘ bull.”

ba) 9 Arm. erkaworeakk* ** twins. » Arm. weegeti “ crab.” # Arm. ariue “ lion.” i Arm. koys “ virgin.” k Arm. louc “* yoke.” t Arm. karié “* scorpion.”

m Arm. alelnawor “‘ archer.” ™ Arm. ayceljiurn “ goat-horn.” ° Arm. jrhos ‘* water-pourer.”’ » Arm. zkounk‘ “‘ fishes.” @ BAaorov. r Since no such festival seems to be known, one may sup-

pose that the Arm. translator mistook Kapvaredas for a noun derived from «npirrew ** to herald,” and that Philo actually

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. And (the bowls) are modelled in the form of spheres,* since whatever is in heaven is wholly spherical, being given a _ perfect form just as is the world.’ And the lily (is mentioned), perhaps because of its whiteness—since it is luminous,’ and the stars, moreover, are brilliant—perhaps also because there are radiant axes around a lily 4—since each of the stars gives off radiance. The statement ¢ also contains a description of character.’ The lily has a certain contrariety to other flowers, for (of these) some send out buds in winter, and (some) in spring, but the lily (buds) with the coming of summer, when other (flowers) wither. And (it is) a symbol ” of the distinction between the human and the divine, and between profane or polluted and holy sacrifices, and between the imperfect and the perfect. For (other flowers) blossom when they are irrigated by streams of water, but the lily (blossoms) with the dog-star and after the dog-star, when the sun is flaming-hot. Wherefore some prophet says that the contemplative nation ” shall blossom like the lily,‘ indicating ’ that it does not enjoy

referred to the festival of Artemis Karyatis, celebrated at Karyai on the border of Arcadia and Laconia, where Artemis was associated with a nut-tree, cf. Lactantius on Statius, Theb. iv. 225 (cited by M. P. Nilsson, Griechische Feste von religiéser Bedeutung, Leipzig, 1906, p. 196).

* Lxx ofaipwripes (A.V. “* knops ’’). » 6 Kdcpos. © dwroedés. * Or “they are circling axes of lily-like radiance”:

Aucher “ propter axes splendoris instar lilium circumdantes.” ® 6 Adyos. t nboroutay. 9 avpBodov. * ro dparixov (or Bewpnrixdv) yévos, i.e. Israel, so referred

to in several other passages of Philo. * Hosea xiv. 5, Lxx copa cis Spdc0s 7H "IapanaA, dvOhoe

ws Kpivov Kai Bade? ras pilas abrod ws 6 AiBavos. Philo quotes from Hosea three times, from Isaiah four times, from Jere- miah three times, from Ezekiel twice, from Zechariah once, and in only one passage does he refer to the prophet (Jere- miah) by name. i aivirrdpevos. 126

EXODUS, BOOK II

prosperity at the same time (as other nations) but that at the time when others have passed their prime, (Israel) begins (to flower) without the things it ought to have as inducements,* for its flowering without water, when the sun is flaming, is not to be compared with what is usual.?

77. (Ex. xxv. 33-36 [Heb. 34-36]) Why are there four (mixing-)bowls on the lampetand ! pe

Each branch constitutes ¢ one season of the year through three zodiacal signs,’ as has been said,’ while the lampstand (represent > the seasons of the year, which are four. Now these undergo a certain mixing to produce a year, for a year is nothing else than the completion of four seasons, of which it is mixed and consists. For the nature” of the seasons is not unmixed and inharmonious but has a harmony of mixture and a community ” of interchangin (elements). For the completion of the preceding (eeannn happens to be the beginning of that which follows it.

78. (Ex. xxv. 37a) Why are there seven lamps on the lampstand ? * It is clear to all that the seven lamps are symbols? of

* Lit. “‘ without convenient things and persuasions ”’ Aucher “ sine convenientibus expectatisque mediis.”’

» Aucher, in a footnote, renders, “ sive, praeter opinionem est, vel, vix credi potest. “i

ys LXX Kal ev TH Avxvig Téooapes Kparijpes EKTETUTW[EVOL KapvioKous ... Kat ev TH Avyvia Téocapes Kparipes éxreTu- mwpevor Kapvioxous (sic: Many LXX MSS. and Heb. omit the repeated half-verse). These four “ bowls ”’ (i.e. ornaments shaped like almond-blossoms) were distinct from the ** bowls ”’ placed at the ends of the six branches and on top of the central shaft to hold the lamps.

4 Lit. ‘‘ completes ”’: Aucher ‘‘ perficit.” . Cedi. t In QE ii. 76. $4 pvars. x Kowwviay. # Lxx Kal mroujcers Tods A¥xVvous adriis énrd. 4 avpBoda.

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the planets, for the holy hebdomad belongs to those things reckoned as divine.¢ And the movement and revolution of these through the zodiacal signs ® are the causes, for sublunary beings,’ of all those things which are wont to take place in the embrace of concord, in the air, in the water, on the earth and in all mixtures ¢ from animals to plants.’

79. (Ex. xxv. 37b) Why does He say that the lampstand shall give light ‘‘ from one side ” 2 ?

The planets do not travel around all parts and sides of the celestial sphere but only in one part, in the south, for their motion is, as it were, near our zone,” whence the

‘ * Text slightly emended: Aucher “ septenario numero in connumerationem cum divinorum sacro calculo con- scriptorum.” For the thought cf. Quis Rer. Div. Heres 225 eriyecov odv BovAnbels apxervmov Tijs Kat ovpavov odaipas érra- deyyods piunua tap’ nuiv 6 Texvirns yevéoDar mayKadov épyov mpocérage THY Avxviay SnucovpynOjva, but in the latter passage Philo also makes the lampstand a symbol of the soul.

> Cwdier. ° trois wera ceArjvnv. 4 Aucher “causa... conciliandi in osculum concor-

diae.” ¢ Aucher “* temperamentis.”’ f Text slightly emended, reading miné (=é€ws) instead of

mist (=dei): Aucher “ animalium plantarumque semper.” 9 Aucher “‘ ex una regione’: Lxx kal émOjoes tovs Ady-

vous (v.l. adds adrijs), Kat davodow ex Tod évds mpoowmov (v.L. adds atrjs): Heb. “‘ and thou shalt make its lamps seven, and they shall put up its lamps and cause it to give light over against its face.” Philo understands the last te: phrase to mean that the lampstand was to be placed in one part (the south) of the tabernacle, see next note.

* Aucher notes that his text represents a conflation of the two mss. in this sentence, but he does not give their separate readings. For the thought cf. De Vita Mosis ii. 102 ri Se Avxviav év Tots voriows, dv As atvirrera Tas THY dwoddpwv Kw7- oes aoTépwv: yALos yap Kal ceArjvn Kal of dAAow odd THV Bopeiwy ageot@res vorious trowbvra Tas mEepiToAnoeis.

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shadow ¢ falls not on the southern but on the northern side. For this reason He has said not ineptly that the lampstand shall give light from one part, indicating (thereby) that the revolution of the planets is in the southern regions.

80. (Ex. xxv. 38) What are the “ uplifters”’® of the lampstand, and the “ bases ”’ ¢ ?

The “ uplifters ” are so named from “ lifting up,” ¢ for the oil, which kindles the light, is lifted upon the lamps,’ while to the light-bearing stars all their light happens to be brought from the celestial sphere.’ For just as whatever is luminous in the eyes is irrigated ’ by the soul, for souls are most luminous, so is the radiance of light in the stars wont to receive its illumination from the most pure ether.”

@ Cast by the noon-day sun in the northern hemisphere. > Aucher “ tegmina”’: Arm. verarkouk‘ usu. =dvaBodat,

mepiBoAaa and the like: Lxx éapvorfpa “ vessels for pouring (oil): Old Lat. “ suffusorium”: Heb. malqgahéha “ its

‘snuffers” (A.V. “ tongs”): Arm. O.T. bazamkakals = emapvotipas. Apparently Philo read ézapvorfpa and fancifully took it to be connected with ézaipew “ to lift up ”’ as well as érapvew “ to draw a liquid from above.’’ It should be noted, moreover, that in the papyri dpvorjp means “ dip- ping-pail”’ or the like, such as was used in irrigation- machines, cf. Claire Préaux in Chronique d’Egypte. xxv. (1950), p. 352.

¢ uxx ta brobguata: Heb. mahtétéha “ its coal-pans ” (A.V. “snuff dishes”): Arm. O.T. necouks=7a tobé- aTAa.

ms Aucher renders freely, “‘ Tegmina seu Anabola nomen sortita sunt ab dvaBaAAew, supermittere.”’

¢ Aucher “ eoquod sicut lucernis ad lumen excitandum oleum supermittitur.”

f See above, QE ii. 78, on the cosmic symbolism of the lamps.

9 dpdera (with a play on eémapdew), cf. Leg. All. i. 28 amnyns 5€ tTpdmov apdet Tas aicOyoes 6 voids.

* éx tod KaBapwrdrov aifépos.

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81. (Ex. xxv. 39) Why did He assign to the lampstand the weight of‘ a talent of pure gold ” ¢?

The ark, the table and the censers He described by giving their dimensions but in the case of the lampstand He does not mention the dimensions but indicates the weight,? for the reason that, as I said a little while ago,°it isa symbol? of the whole heaven. Now heaven, (being) a sphere,’ is unprovided with work-tools and unequal measures,’ being - adapted to the rule of equality * in accordance with its figure and the rest of its nature.” But it does have weight, since everything ponderable is after it.« For nothing sublunary 4 (stands) by itself, but everything small or large is wont to be elastic,” as if (affected) by the wonderful artificer, the invisible Logos in heaven.’ And the talent

* [Xx mavTa Ta oKed’n Tadra TAaAavrov (Heb. kikkar) yxpuciov Kabapod.

> iv OAKHY. In QE ii. 73-80. avpBodov. odaipa. The Arm. lit.=dpyanxdv oxevdv cai dvicwy pérpwv apér-

oxés €ort but is apparently a misunderstanding of the Greek. The original may have been dpydvwr kal dvcorita@v, as Prof. I.. A. Post suggests, citing Plato, Tim. 33.

9 jadtynros Kavov, as in De Aeternitate Mundi 108. » Kata TO oxfpa Kal Kara TH GAAnv dvow vel sim.: Aucher

‘** secundum figuram et diversam naturam.” * Apparently this means that the weight of objects on

earth is determined by the weight of heaven. 4 pera oedjvyy. . * Lit. “ sinew-stretching *’—vevporevés. Prof. Post thinks

that this refers to the commutation of the four elements, as in Stoic doctrine ; he cites Dio Chrysostom, Or. xxxvi. 50-53.

’ Syntax and meaning not clear: Aucher “sed omne quidquam pusillum ac magnum, tamquam ab admirabili artifice secundum caeli rationem invisibilem, vigorem prae- ferre consuevit.”” The Arm. glossator, cited in Aucher’s footnote, paraphrases, “‘sicut oculorum delusores mira quaedam apparentia figurant, sic et luminaria invisibiliter demutant elementa mundi: nec non Verbum divinum prae manibus gerens universum, sicut auriga habenas.”’

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is likened to unity (because) the heaven is one and is not like anything else in its shape or powers.* For the four elements ° have a kinship ¢ to one another both in substance and in their movement *—in substance when they are transformed into one another, and in their movement in that fire and air are confined to a rectilinear motion upwards from the centre, while water and earth (move) downwards from the centre. But heaven moves not in a straight line but in a circle, having a figure that is equal on all sides and most perfect. May it not be, then, since the parts of the earth, according to those who study astrology,’ are said to measure sixty,’ that He appointed the talent (to be) its form, for the talent consists of sixty minas ?

82. (Ex. xxv. 40) What is the meaning of the words, “ Thou shalt make (them) according to the pattern which has been shown to thee on the mountain ” ” ?

* Suvduers : Aucher “ vires.” » orovyeia. © ovyyévecay or possibly oixeiwow, cf. F. C. Robbins in

Loeb Ptolemy, Tetrabiblos, p. 65 n. 3. 4 kal Kar’ ovoiay Kal Kata mepipopay (?). ¢ Arm. két=both xévrpov and otvyyy: Aucher “ centro,”

adding in a footnote, “ proprie punctum sonat.” For the upward movement of the two lighter elements and the downward movement of the two heavier elements (7) 68565 dvw and 7 odds xatw) see, among other passages in Philo, De Aeternitate Mundi 110.

t xara tovs TH pabnpatixh axyoAdlovras, here meaning philosophical astronomers like Plato in the Timaeus.

9 Cf. OG iv. 164, where, however, Philo speaks of the sixty parts of the cosmos rather than of the earth.

LXX 6pa moujoes (v.1. + 7dvta) Kara Tov TUmov (Heb. * their form ’’) rov dedevypévov (Heb. “ which thou art shown ’”’) év T® Ope. The verse is quoted in Leg. All. iii. 102 in slightly different wording xara ro wapddevypa 76 Sedevypévov cor ev TH dpe mavra mouncers. There Philo quotes it to show that Moses was the artificer of the archetypes, while Bezaleel was the

_artificer of the objects made in accordance with these.

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Through the “ pattern’ He again indicates * the incorporeal heaven, the archetype of the sense-perceptible,” for it ° is a visible pattern and impression * and measure. He testifies to these things by saying “ See,” * (thereby) admonishing (us) to keep the vision of the soul sleepless / and ever wakeful in order to see incorporeal forms,’ since, if it were (merely a question of) seeing the sense-perceptible with the eyes of the body, it is clear that no (divine) command would be needed for this.

83. (Ex. xxvi. la) What is the tabernacle ? * Having first of all alluded to the incorporeal and in-

telligible world * by means of the ark, and the substance of the sense-perceptible (world) 4 by means of the table, and heaven by means of the lampstand,* He begins to — represent ’ in order those things which are sublunary,” — (namely) air, water, fire and earth, making the tabernacle © represent their nature and substance. For the tabernacle |

@ givirrerat. b \ > , K | /, > / ~ > 6 ~

TOV ACWILATOV ovupavor, aApXETUTTOV TOV Qala TOV.

¢ i.e, heaven. 4 i.e, seal-impression—od¢payis: Aucher “ signum.”’ ¢ It is not necessary to suppose that the word “‘see”’ has —

accidentally been omitted from the lemma of this section, since Philo occasionally takes it for granted that his readers — will be able to supply for themselves words omitted from the — verses he quotes.

* Cf. De Vita Mosis i. 289 trois ris buys axowpjrows Oppact. — 9 ¢idn or idéas: Aucher “ species.”’ h Lxx Kal THv oKnvny momoers KTA. Philo refers to the cosmic

symbolism of the tabernacle in De Congressu 116-117, ef. De Vita Mosis ii. 74-88. In several other passages, e.g. Leg. All. iii. 46 and Quis Rer. Div. Heres 112, he makes the tabernacle a symbol of wisdom or virtue.

* ainéduevos mp@rov Tov dowpatov Kal vonTrov Kdapov. i rhv Tod aicOnrob ovciav. k See QE ii. 53-81 on Ex. xxv. 9-40. t amecxovilecOac vel sim.: Aucher ‘‘ describere.”’ The

same verb, nmanecoucanel, is used at the end of the sentence. ™ +a pera ceAjvyy.

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is a portable temple * of God and not a stationary or fixed one. And (similarly) those things which are below heaven ”

are mutable and changeable, while heaven alone is unchangeable and self-consistent ° and similar to itself. But this statement ¢ also reveals a certain delineation of character. Since they were passing through a wilderness where there were no courts’ or houses but (only) tabernacles,? which were made for necessary purposes (such as) giving the help of warmth against the cold, he” thought it right that there should be a most holy temple to the Father and Creator of all things. Moreover, he showed that the divine name, which is in need of nothing,‘ dwelt together, so far as one might believe, with those who were in need of a tabernacle, to receive piety and worthy holiness.’ Now, as for those who saw the structure of the divine tabernacle likened to their own dwelling,* what would they have been likely to do ' other than to bow down in return for what was done ™ and bless the Overseer and

* dopnrov iepov, as it is called in De Vita Mosis ii. 73. > Lit. “‘ behind heaven ’’—ra perv’ (instead of im’) odpavor,

apparently on the analogy of ra pera oehnvny. ° xa?’ eavrov: Aucher “ stante per se.’ 4 Adyos. ¢ 7Oomolay twa. * Aucher “ porticus.’’ The same Arm, word (srah) is used

to render Lxx adAadas “ curtains ”’ in the next section. Here it prob. renders adAai, cf. De Congressu 116.

9 oxnvai. » Presumably Moses. * dmpoodeés. i The syntax is uncertain, and the sense is obscure. More

intelligible is the corresponding passage in De Vita Mosis ii. 73 (Colson’s translation), ‘‘ But, as they were still wandering

_in the desert and had as yet no settled habitation, it suited them to have a portable sanctuary, so that during their journeys and encampments they might bring their sacrifices to it and perform all their other religious duties, not lacking anything which dwellers in cities should have.”

* Variant “ nature.” 1 +i EueAAov mparrew vel sim. ™ The meaning of the prepositional phrase is not clear :

Aucher renders freely, “‘ pro viribus suis (vel, propter similitudinem visam).”’

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Guardian and Curator of His power? * And familiar ? to God is His power, O ministers ! °

84. (Ex. xxvi. 1b) Why does the tabernacle have 10 4 curtains ? ¢ . Many a time has much been said about the number ten

in other places,’ which for those who wish to prolong the discussion it would be easy to transfer here. But brevity of speech is liked by us, and it is timely and sufficient that whatever has been said be remembered.

*85. (Ex. xxvi. le) Why are the curtains (made) of woven linen and of hyacinth and of purple and of woven scarlet ? ” What is spoken about is the workmanship of the

(materials) woven together, which are four in number and are symbols of the four elements,’ earth, water, air and fire, of which sublunary things’ are made, while the

* rov epopov Kal emitporov Kal émseAnriy avtod duvdwews vel sim. .

> Or “ peculiar,” as Prof. Post suggests. ¢ Or * worshippers.” 4 Written as a numeral letter. ¢ LXXx Kal THv oKnviy Tommoes Sé€xa avAaias KrA. Philo com-

ments on the ten curtains as symbols of the perfect number in De Congressu 116 and De Vita Mosis ii. 84. '

f For various passages on the decad in Philo’s writings (including the Quaestiones) see Staehle, pp. 53-58.

9 The exact sense of the clause is not clear. Aucher renders more smoothly but more freely, “‘ et quod olim dictum fuit, satis juvat ad memoriam.” ;

” Lxx é€x Biccov KexAwoperns Kal baxivOov Kal moppvpas Kal Koxkivou KekAwopevov. The interpretation of the four colours ~ (linen being equated with white by Philo) is also found in ~ De Congressu 116-117 and De Vita Mosis ii. 84-88. There — is also a brief paraphrase of this passage in Theodoret’s — Quaestiones in Exodum (Migne, 248 p).

' # Of. De Congressu 117 & r&v retrapwv ororxetwy atpBodd > .

€or. i +a b10 ceAnvny.

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celestial sphere ¢ (is made) of a special substance,’ of the very most excellent things which have been brought together. For (Scripture) indicates ¢ the earth by “ linen,”’ for linen * is earthly and from the earth ; and water by “purple,” since water is the producer of this’; and air by ‘“‘ hyacinth,” for the air is black ’ and has no illumination in itself, wherefore it is illuminated by another light ” ; and fire by “ scarlet,” for its colour is fiery.“ And so he ’ thought it right that the divine temple of the Creator of all things should be woven * of such and so many things as the world was made of, (being) the universal temple ' which (existed) before the holy temple.”

86. (Ex. xxvi. 1d, 3) Why does He say in addition, “ Work of weaving thou shalt make the curtains which are woven together with one another” " ?

“ ris Kar’ ovpavov odaipas. » é& é€aipérou ovaias: Aucher “‘ ex separata substantia.” ¢ Aucher renders less literally, ‘‘ optimisque rebus con-

stante ”’ (for ‘‘ constantibus ’’). @ aivirrerat. ¢ Here the Arm. renders Bvacos by vous, whereas elsewhere

in this section he uses the word behez. f Philo explains this more fully in De Congressu 117 76 yap

THs Badis airwov ex Oaddrrns, 7) opwvupodca Kdoyxn (prob. the murex).

9 So De Congressu 117 and De Vita Mosis ii. 88 péAas yap odtos dice. By “ black *’ Philo means “* dark blue.”’

» This further explanation is omitted in the parallels. * mupoedys vel sim., cf. De Congressu 117 éudepéorarov yap

droyi: De Vita Mosis ii. 88 d:67e dowikody (“ bright red,” not ‘‘ purple ’’) éxdrepov. i Moses.

® i.e. constructed. +0 maviepov. m Of. De Vita Mosis ii. 88 jv yap avayKaiov tepov xerpomroinrov

KataocKxevdlovras T@ maTpi Kal yyewov. TOO mavTos Tas Opoias AaBeiv odcias als ro 6Aov ednucovpyer.

» Philo here combines the last clause of vs. 1 and vs. 3, and paraphrases: Lxx yepoufeiy epyacia thdvrov moijoes adras (sc. ras avAaias) ... mévre 5€ avAaiar eoovra e& aAAjAwv exopuevat 1) €Tépa eK THs €répas Kal TévTe avAatar EgovTa auvEexo- pevon €répa TH €répa.

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It * has such a nature as to be perfected ® (as) one out of many. Such too is the substance of the world,° for it was mixed of the four elements,? and these were, after a fashion,® woven together’ with one another to produce one completely worked texture.’

87. (Ex. xxvi. 2) Why was the length of (each) curtain 28 * cubits, and the breath 4 (cubits) ? #

The doctrine ’ of the number four is divine and holy and most apt (and) has been allotted the proper praise pertain- ing to numbers.* But at the present time the natural virtue ' of the number 28 must be set down. Now it is the first perfect number equal to its parts,” and it has the matter of its substance from three,” and especially for this

@ 7.e, the tabernacle, see QE ii. 88. > redevodaba. ¢ 4 Tod Koopov ovoia. 4 éx Tay TeTTApwv oTorxeiwr. © rpdmov Tid. f Aucher ‘‘ contextus est,’’ apparently taking ‘ world ”’

to be the implied subject of the verb instead of ** elements ” as the context demands (neut. pl. subj. with sing. verb).

9 The Arm.=pods évds tbdaparos TteAcovoupyoupevou yéveow vel sim.: Aucher ‘‘ ad unius staminis perfecti productionem.”’

» This and the following numbers, unless they are other- wise rendered, are numeral letters in the Arm. text.

‘ EXx pijKos Tis adAaias Tis pds dxTa Kal EiKoow mXEwv, Kal edpos Tecodpwv mhyewv 4 addAaia 7) pia ora wéerpov TO avTo éorat maaas tais adAaias. There are parallels to this section in De Vita Mosis ii. 84 and De Spec. Leg. ii. 40, ef. De Opif. Mundi 101. J 6 dOyos.

k The meaning is not wholly clear: Aucher “ eoquod numerorum condignam benedictionem sortitus fuerit,” adding in a footnote ‘‘ vel, in sermone nostro de numeris laudem propriam.”’

1 4 dvoiky apery, i.e. the philosophical force. m™ 4.e. equal to the sum of its factors, 1 +2 +4+7+14=28 ;

cf. De Vita Mosis ii. 84 rov dxrd Kai eikoow apiOpov réAevov igov Tots €avTod pépect.

" Possibly this means that 28 is a cubic number, 1 x 4x7 or2x2x7.

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reason is it concordant with the first six,* for six is the first (digit) equal to its parts.’ Accordingly, this number has one good (quality). And it has still another essence ° through the number seven, since it is composed of units which go singly from one to seven, as follows: 1, 2, 3, 4, 5, 6, 7, making 28. And the third (property) is that it multi- plies the number seven, being four times seven or seven times four. Now the number four is also related in species “ to the number seven, and there is nothing more perfect.° By these numbers the theologian ’ says the tabernacle was erected, making the length of the ten curtains twenty-eight cubits (each) and the total two hundred and eighty, while the (total) breadth was forty.2 And the power " which the number forty brings to living beings‘ has already been spoken of. As for the number two hundred and eighty, it is forty multiplied by seven, and the number seven is dedicated to God.

88. (Ex. xxvi. 6) Why does He say, “ And the tabernacle shall be one ” ? *

Someone may say, “ But, Master Theologian,’ who does not know that many are not.one, especially since you ™ have already said," ‘ The tabernacle shall be made of ten curtains ’ but not ‘ the tabernacles’?”’ May it not be, therefore, that the tabernacle’s being “ one ” is a firmer

* i.e, the digit six. » i.e. to the sum of its factors, 1 +2+3=6.

* ovaiav, possibly a corruption of dvow. @ ouyyevis etder.

¢ i.e. than the number seven. f 6 Aeoddyos, i.e. Moses.

9 Kach of the ten curtains being four cubits broad. 7 Svvapis.

* rots ovat. i In QG iv. 154,

* txx (end of verse) cai éoras 7) oxnv7) jaia. ' & xdpre 6 Deoddyos, i.e. Moses. m Speaking in God’s name.

" See QE ii. 84 on Ex. xxvi. 1.

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seal indicating * the unities of sublunary things?” For even though earth is distinct from water, and water from air, and air from fire, and fire from each of these, nevertheless all are adapted to one determined form.’ For it is natural that the matter ¢ which was perfected out of so many things should be one, especially since the interchange of the elements * with one another clearly demonstrat their common nature.’

89.9 (Ex. xxvi. 28) What is the meaning of the words, ‘“‘ The middle bar between the pillars shall reach from one - side to the other side’”’” ?

Above this straight line of the single walls there is a bar between the twenty pillars to take firmer hold of their joining. For by “the bar” He indicates‘ the Logos * ascribed to necessity,’ which in heaven above tends toward

“The Arm.=odpayis BeBaorépa aivtropevn vel sim., meaning ‘‘ confirms the impression given by (earlier) in- dications ”’ or the like.

> r&v bro cedjnvny. ° els Ev wpiopevor €ldos. 4 Hv vAnv. © r&v orouxeiwv. f zHv kowwviav : Aucher *“‘ communionem.”’ 9 Ex. xxvi. 7-27, on which Philo does not comment here,

describes the covering and framework of the Tabernacle. h ~xx kal 6 poyAds 6 pécos ava pécov THv otvAwy (Heb.

“frame’?: A.V. ‘‘ boards ’’) dsixvetaOw amo tod évds KAirous eis TO Erepov KAiros. Philo seems to allude to this verse in De Vita Mosis ii. 77-79.

‘ The syntax and meaning are uncertain, but cf. De Vita Mosis ii. 78 ‘‘ for the length (of the tabernacle) the craftsman set up forty pillars, half of them, twenty, on each side, leaving no interval between, but fitting and joining each to the next in order that it might present the appearance of a single wall.”’

j aiviTrerat.

* Aucher ‘“‘ rationem.” Arm. ban here prob. means the cosmic Logos rather than the individual reason, ef. QE ii. 90.

‘ So Aucher, “ necessitati adscriptam ’’ (the margins of the Arm. mss. have ‘* Fate ’’ for “* necessity ’’), but the meaning escapes me.

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heavenly things. For by these ¢ everything is held together as by an indissoluble bond.

90.’ (Ex. xxvi. 30) What is the meaning of the words, “Thou shalt erect ° the tabernacle according to the pattern shown to thee on the mountain ”’ 4?

Again He indicates * the paradigmatic essences of the ideas ‘ by saying “ according to the appearance 2 which was shown to thee on the mountain.” But the prophet ” did not see any corporeal thing there but all incorporeals.* And it is said that the tabernacle is to be erected directly before (their) faces, for sublunary things* have been granted a lower place’ but are again raised above and elevated and established and set up upon the divine Logos,” for the divine Logoi” are the foundations and bars? of the security ” of all things. Do you not see that earth and

* Aucher “‘ per istam (i.e. rationem),’’ but the pron. is plural.

» A similarly framed question is asked in Q# ii. 82 on Ex. xxv. 40.

° Reading yarousces with Codd. A, C: marginal variant arasces ‘* thou shalt make.”’

@ LXXx Kal dvaorioes THY oKnviy Kata 70 €ldos TO Sedervypévov got (Heb. “ which thou wast shown ”’) ev 7@ dpet.

© aivirrerat. t rds mapaderyparixas ovaias Tas Tay idedv vel sim.: Aucher

** indicativas essentias specierum.”’ 9 Arm. tesil=eldos, id€a, dys, etc.: Aucher “ visionem.”’

Note that in the Question a different word (orinak) is used. 6 mpodirns, i.e. Moses.

* mdvra dowpara. 4 xarévavtt ex mpoowrov vel sim.: Aucher “‘ directe ...

in conspectu.”’ 7a U0 aeAjvny.

+ Lit. “* part.” ™ Aucher, construing slightly differently, renders, “ elevata

fundataque super divinum verbum erectum.” ™ Or *“ words’: Aucher “‘ verba.”’ ° poxroi, cf. QE ii. 89. » Aucher * constantiae.”’

‘

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water, inasmuch as they are in the midst of all air and fire, with the heaven surrounding (them), are not firmly fixed by anything at all other than their holding to each other, as the divine Logos binds them with all-wise art and most perfect adaptation ? ¢

91. (Ex. xxvi. 3la) What is “ the veil” ® ? By the veil the inside (of the tabernacle) is set off and

separated from the things outside, for the inside is holy and truly divine,° while the outside, though it is also holy, does not attain the same nature orasimilar one. Moreover, it indicates ¢ the changeable parts of the world which are sublunary ° and undergo changes of direction,’ and the heavenly (region) which is without transient events 2 and is unchanging. And (it shows) how they are set off and separated from one another, for the ethereal and airy substance is, as it were, a covering.”

92. (Ex. xxvi. 31b) Why does He command that the veil be made “ of hyacinth and of purple and of scarlet and of woven linen ”’*?

* guvdéovtos adra Tob Oeiov Adyou mavaddw Téxvn Kal TeAELo- TaTn appovia vel sim. For the thought see Wolfson, Philo, i. p. 338. > LXX Kal mownoers KaTaTéTACHA.

° évrws Oeiov. @ aivirrerat. © do aeAjvny. * Lit. “‘ turnings ’’—orpod¢ds or tpomds: Aucher “ varia-

tionem.”’ 9 Aucher “ caret casu.”’ » Jno ris aidepias Kai depias ovoias ws Kaddvppartos vel sim. :

Aucher “‘ mediante aetherea aereaque essentia.”” While Arm. aragast can mean “ partition ”’ or the like as well as “‘ covering,’ the latter seems to be indicated by the partial parallel in De Vita Mosis ii. 101 azpdvaov eipyopevov dvoiv tddopact, T®@ wev Evdov 6 kadeira karanéracpa, TH 8’ exros 6 mpocayopeverat KdAvpLa.

* Lxx Kal moujoes Kataméracpa ée€ dbaxivOov Kal mopdvpas Kal Koxkivov KexAwopevou Kal Bicoov vevnoperns: Epyov vpavTov moijcers avTo xepoufeiw. Here, as in QE ii. 85 on Ex. xxvi. 1, Philo omits any reference to the woven designs of cherubim.

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Just as He commands the ten curtains of the tabernacle to be woven of four mixtures, so also (He commands) the veil (to be made). For the curtains are veils in a certain sense,* (although they are) not above the entrance but throughout the whole tabernacle. And these, as I have said,’ are tokens and symbols ° of the four elements.?

93. (Ex. xxvi. 32a) Why does He command the veil to be placed above four pillars at the end of the tabernacle ? ¢

The four columns? are made solid,’ but in the tabernacle everything is a symbol of corporeal things,” while incorporeal things stand above the tetrad.‘ The point? is ordered in accordance with the monad, and the line in accordance with the dyad, and the surface in accordance with the triad, while the solid * (is ordered) in accordance

* zpérov twa or, as in De Vita Mosis ii. 87, oyedov. > In QE ii. 85. ¢ The two Arm. words prob. render the single word

ovpBoda. @ rdv retTdpwv ororyeiwv. ° txx Kal éemBijces abro emi Tecodpwv ortAwy dojntwv Ke-

xXpvowperwr xpvoiw. By ** at the end of the tabernacle ”’ Philo eee the inner sanctuary at the western end of the tabernacle.

* The Arm. translator here uses a different word from that rendered “‘ pillars ’’ in the Question.

9 Prob. orepeodvra, anticipating the reference to the solid (76 orepedv) below: Aucher “ firmatae sunt.”

” ctpBodrov cwyarwr. * This may mean that the objects in the inner sanctuary,

concealed by the veil over the four columns, are symbols of the heavenly and incorporeal bodies (see the preceding sections) which stand over corporeal and sublunary bodies composed of the four elements.

4 The Arm. text reads nSanaki “‘ of a symbol” but this word is obviously meaningless here. Either the Arm. translator’s eye must have fallen upon the word ovpBodov in the preceding sentence or he must have misread or misinterpreted oriyya as onuetov. Aucher renders, ‘‘ signum (puncti).”’ k +0 orepedv.

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with the tetrad, upon which stands the substance of incorporeal things.* Or by solidly drawing the progressions ” after the intelligible,° you will lead to the sense-perceptible form,? as @ all the visible columns of the tabernacle altogether amount to fifty, omitting the two hidden in the corners. And their power is that of a right-angled triangle.’

94. (Ex. xxvi. 33b) What is the meaning of the words, “Thou shalt set apart’ the veil between the Holy of Holies ”’* P

I have said ¢ that the simple holy / (parts of the tabernacle) are classified with the sense-perceptible heaven,*

4 4 Tay dowpatwr ovoia. > avaBdacers (?): Aucher “‘ egressum.”’ ¢ wera TO vonTOV. @ eis ro alcOnrov eidos. The meaning of the clause escapes

me. ¢ Aucher “ ita ut.” f Cf. De Vita Mosis ii. 79-80, ‘‘ Thus the whole number of

pillars visible in the tabernacle, leaving out the two in the corners hidden from view, amounted to fifty-five. . . . But if you choose to exclude the five in the propylaeum . . . there will be the most sacred number fifty, the square of the sides of the right-angled triangle, the original source from which the universe springs.’? As Colson notes, “ 50=3? +4? + 52, and 3, 4, 5 are the sides of the primary form of the right- angled triangle.”” Cf. also De Spec. Leg. ii. 176.

9 Aucher “‘ facias dividere,” see next note. The Arm. translator seems to have omitted the words “ the holy (place) and ”’ after ‘‘ between,”’ as the present text is obviously defective.

h txx Kal dope? (v.1. dvoprets) Karaméracua div ava pécov Tod ayiov Kal ava pécov To ayiov Tav ayiwv. Philo briefly alludes to the veil separating (é7ws dvaxpivnrat) the Holy of Holies from the ‘‘ holy place ”’ (the longer chamber of the tabernacle) in De Mut. Nom. 43, 192. The preceding clause in Ex. xxvi. 33 states that the ark is to be placed “* within the veil,” i.e. in the Holy of Holies. * In QFii. 91.

i ra amA& dysa, i.e. the “ holy place,” contrasted with the Holy of Holies.

k rdrrera Kata Tov aid@nrov odpavor.

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ae ay

Dax

Tee in RT od ore ee

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whereas the inner (parts), which are called the Holy of Holies, (are classified) with the intelligible world.* The incorporeal world is set off and separated from the visible one by the mediating Logos ° as by a veil. But may it not be that this Logos is the tetrad, through which the corporeal solid ° comes into being ?? For this ° is classified with the invisible intelligible things,’ while the other (part of the tabernacle) 2 is divided into three ” and is connected with sense-perceptible things, so that there is between them something (at once) invisible and visible of substance.

95. (Ex. xxvi. 35) Why does He command the table and the lampstand to be placed “‘ outside the veil ” ? ¢

I have shown earlier’ that by the table He indicates sense-perceptible substance, and by the lampstand, the sense-perceptible heaven.* And they are placed ’ outside the veil because the things in the inner recess ™ are invisible and intelligible,” whereas those which are more external are visible and sense-perceptible.

4 Kata TOV vonToY KOoMOY. » bd Tod weBopiov Adyou, cf. Quis Rer. Div. Heres 205. © +d GwpuaTiKov oTEpeEdr. 4 See the preceding section. ¢ i.e, the Holy of Holies. f 7a ddpara vonrd. 9 i.e. the “ holy place.” » Prob., as the Arm. glossator explains, the table of show-

bread, the lampstand and the altar of incense. # Lxx Kal Once thy tparelay eEwlev tod Katamerdoparos,

kal THv Avyviay amévavte THs Tpawélns emi pépous THs oKynris TO mpos voTov' Kai THY TpdmreLlav Ojos Emi épous THs oxnvis (Heb. om. ‘‘ of the tabernacle ’’) ro zpos Boppav.

i In QE ii. 69 and 73. ® aivirrerat . . . THY alcOnriy odciay Kai . . . TOv aicOyrov

ovpavov. ? The Arm. verb is sing.

™ ev ois €owrépors pvxois vel sim., i.e. in the inner sanctuary or Holy of Holies.

n >7 ‘ ,

GopaTa Kal vonTa.

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96. (Ex. xxvi. 836) Why does He call the outer (hanging) * “a covering ”’ and not “ a veil,’’ as in the case of the inner one? ?

Since those things which are within (the sanctuary) incline toward the nature of incorporeal things,’ which is winged and upward-tending, their substance ¢ stands near to God. Now the veil is brought in (as derived) from “spreading wings.’’* In the second opr moreover, it has propingquity to the sense-perceptible things outside,’ and is rightly (called) “a covering,’ for the sense-perceptible hardly ever tends toward flying upward, since it is indeed less winged than incorporeal things, and in the same manner as that which is covered,’ it has an unclear comprehension.” And may (this) not be because every-

* j.e. the hanging at the entrance to the sanctuary or ‘*‘ holy place ’’ contrasted with the hanging at the entrance to the Holy of Holies. In De Vita Mosis ii. 87 Philo calls the former «dAvypa, while Lxx calls it éziomactpov and uses kdAvppa for the hanging at the entrance to the court of the tabernacle. The Heb., however, uses the same word, masak, for the hanging at the entrance to the tabernacle as well as for that at the entrance to the court (Ex. xxvii. 16). The various lists may be seen in this scheme :

1. Hanging at Entrance to Holy of Holies Heb. paroket LXX KaTaméracpa Philo cararéracna

2. Hanging at Entrance to Tabernacle Heb. mdasak LXX émiomaorpov Philo (De Vita Mo-

sis) kéAvppa

3. Hanging at Entrance to Court Heb. masak LXx KdAuppa Philo (De Vita Mo-

sis) motkiArov bda- opa

> LXXx Kal moujcers émioraacrpov (v.1., following Heb., adds TH Ovpa tis oxnvas) €€ daxivOov Krd.

© pos thy pvow TH TAY GowpaTwv. @ ¥ odoia. ¢ Philo plays on the resemblance between xaraméracya and

karatreTraGa0at vel sim. ft rots Ewer aicbnrois. 9 Or “ concealed.” h ddnrov KardAnpu, i.e. it is not clearly apprehended.

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thing sense-perceptible is experienced * through sense- perception, and sense-perception is unstable and related to false belief,’ while the intelligible (is related) to reason,’ and the mind @ is inerrant and a friend of knowledge ? ¢

97. (Ex. xxvi. 37) Why is the ‘‘ covering ”’ placed upon five columns ? / Most excellently and carefully 7 has He assigned the

pentad to the second covering” since this part (of the tabernacle) looks toward sense-perceptible substance.‘ For the pentad is the number of the senses.’ But to the former and inner (hanging * He has assigned) the tetrad, as I have said,’ because it touches incorporeal things,” and incorporeal things come to an end with the tetrad.”

98. (Ex. xxvii. la) Why does He call the altar thysias- térion ?°

* Lit. “ receives experience’’: Aucher “‘ probationem (vel, experimentum) habet.”’ ° dBeBaia xai pevdet d0€n ovyyeris.

© Noywow@: Aucher “ consiliis.”’ 4 6 voids or 7 Siavoua. ® didros éemuorjuns: Aucher “ intelligentiae amantissimus.” f LXXx kal moujcets TH KaTamerdopare Téevre oTVAous KTA. The

word xara7éraocyua in this verse refers to the same hanging as that called ézicmacrpov in the preceding verse, see the notes to QE ii. 96. In De Vita Mosis ii. 82 Philo refers to the bronze bases of these columns as symbols of the five senses. For other Philonic references to the symbolism of the pentad see Staehle, pp. 31-32. 9 mayKkddws Kal émysedds.

» i.e. the hanging at the entrance to the tabernacle, contrasted with the veil (mentioned in the last sentence of this section) at the entrance to the Holy of Holies.

Thy alcOyriy ovciar. i Cf. De Vita Mosis ii. 81 4 mevrds aicOyjcewv apiOuds eotw. ® j.e, the veil, see note h. t In QB ii. 93. ™ r&v dowpdarwr. " This prob. means that the tetrad is the boundary between

the ethereal and the sublunary regions, see QF ii. 93, 94. ° LXX Kal mroujcers Ovovacrypiov ex EvAwY aojmrwr KTA. On

the symbolism of this altar see De Vita Mosis ii. 106 and De Spec. Leg. i. 274.

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Only this altar does not consume victims but preserves them.* For the flesh is consumed by fire but the holiness of the sacrifice remains, for sacrifice is not flesh but the pure and unstained life of a holy (person).®

*99. (Ex. xxvii. 1b) Why was the altar quadrangular,’ and its length five cubits and its breadth equal ? 4

(This is) because it is made for sense-perceptible and bloody (sacrifices), and the pentad is the number of the sense-perceptible class,* as I have said.‘ In the second place, it has equal length and breadth because all the sacrificial victims which are offered by the heart of a pious mind % ought to be equal, whether one offers a hundred bulls or brings (merely) roasted wheat. For the Deity does not like’wealth nor does He turn away from poverty.” In the third place, the quadrangle‘ is a symbol of the fact that he who offers a sacrifice should stand firm in all respects ’ and in no way be deficient or lame in soul but with -

* Philo fancifully etymologizes Qvcvacr7jpiov as a compound of Ouaias ** sacrificial victims ” and rnpeiv ‘‘ to preserve,” cf. De Vita Mosis ii. 106 tov 8 év traibpw Bwpov eiwhe xadreiv Qvavacripiov woavel typnTiKov Kal dudaKriKov dvta Ovordv Tov dvaAwriKor.

> Cf. ibid. aivirropevos ob 7a wéAn Kal Ta wepn TAV Lepoupyov- Lev, arrep Samavacba mupi réduxev, adAa THY mpoaipecw Tod mpoodpepovtos.

° 7.é. with a square top. 4 [Xx wévre mhyewv TO whKos Kal mévTe mHXEwWY TO Edpos*

TeTpaywvov Eotat TO OvavaaTHpiov KTA. * rod aicOyrod yévous: Aucher ‘

(l. “‘ generis’’). f In QE ii. 97. 9 The Arm. lit.=d70 xapSias vod (or diavoias) edoeBods. * So the Greek frag. (which begins and ends with this

sentence), ovre wAodrov' domdlerar TO Oeiov ovre meviay amo- oTpépeTar.

* Or ‘‘ square.”’ ia BeBasov tavreAds vel sim.: Aucher “‘ constanter om-

nino.

146

‘ sensibilis generationis ”’

Se, ae Oo ieee Te a

RF EN ad mS Oe MOR Ee ee ee

ANG irae

:

att a

ie

ae ee

ee ee eS Oe ee ae TY ee

A a’

cera

EXODUS, BOOK II

sound and full reason should make a thank-offering of those things which belong to a sound life.*

100. (Ex. xxvii. 1e) Why is the height of the altar three cubits ? ? The literal meaning ° (refers to) the service of the several

priests, that they may easily be able to perform their office by standing on a firm base, hiding their bellies and the things within their bellies, because of that many-headed beast, desire,? and the farther * (part) around the heart, because of anger, the counsellor’ of evil,’ that it may be ” superior to the head. And the head is the temple of the mind,‘ in which firmly dwell thoughts / and the ministering senses.* But as for the deeper meaning,’ the triad is a three-tiered, dense and full number,” having no emptiness but filling up whatever is drawn apart” in the dyad. And

@ Aucher renders the last clause somewhat freely, I think, *‘ sed integro plenoque consilio, recte tendente ad gratiarum actionem.”’

® LXx Kal TpL@v mHxeEwv TO thos adrod. © +0 prov. 4 81a 7d modvKédadov Onpiov, thy éemBvpiav, cf. De Somniis

ii. 14, where dor) is compared with ‘the many-headed hydra” (cf. Plato, Rep. 588 c).. In the present passage Philo seems to mean that the altar is just high enough to conceal the lower part of the priest’s body.

¢ Lit. “ farthest.’’ * The Arm. uses two words for “‘ counsellor.” 9 Aucher “ malum consiliarium.” » Apparently the original was ‘‘ may not be.” _ * rod vod. 4 Noyopoi: Aucher “‘ consilia.”’ ® ai danpérides aicOjoes, cf. De Vita Mosis ii. 81 atcbnos

. + . Gvakaprret mpos vodv dmnperis obca . . . avdrod. ' +0 mpos Sudvorar.

™ rpiBodros (?) kal muKvds Kal mAjpns apilues: Aucher omits the first adjective (pte. in Arm.) in rendering, ‘‘ condensus

_ plenusque numerus.”’ For other mystical explanations of the number 3 see Staehle, pp. 25-26.

™ Aucher “‘ discerptum.”’ I suspect that the Arm. trans- _ lator has here misinterpreted 8cacrardv ‘‘ having dimensions ”’

as “‘ torn apart’ or has confused d:aoraréy with diaomacrov.

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so He symbolically indicates * the height of the soul which sacrifices, thinking it right that this should be utterly and completely ’ crowded and full, not having in itself any desert-emptiness which might admit some evil or act of passion.° But bear in mind that when the dimensions of the altar are multiplied, (namely) five by five by three, the number seventy-five is produced, concerning which something has been said before.?

101. (Ex. xxvii. 2) Why does the altar have horns not attached from above ° but united (to it) ? 7

(This is) because it is not proper to sacrifice any of those (animals) which do not have horns, neither those which are offerings nor anything else.’ Accordingly, those which are to be offered as sacrifices are the following three (kinds) : the sheep, the ox and the goat. But beside these there are seven other (kinds permitted) for food: gazelle, deer, wild goat, buffalo, white-rumped antelope, oryx and giraffe ” ;

2 oupPorrKds aivirreras. > macav dia ravTwr. © mabous. @ This may bea reference to Philo’s lost book [epi’ Api0udr,

since there seems to be no reference to the number 75 either in the Quaestiones or in the extant Greek works of Philo.

¢ Aucher “* supercusa.”’ f Lxx kal mowmoes Ta Kepara éml TaV Tecodpwv ywrdy* Ee

> a Mv ‘ / . 4 > A ~ & adrod €ora Ta Képara, Kai KkaAdvibes adra xaAx@. Philo stresses the words éé adroé and takes them to mean that the horns, as it were, grow out of the altar, see the last sentence of this © section,

9 The syntax of the last clause is not clear: Aucher ‘ nec sacrificare neque alio modo offerre.”’ ee

» Sopxds, EAados, tpayéAados, BovBados, muyapyos, opué, KapnAonapdadis. This list is based upon Deut. xiv. 5, which names the same animals in slightly different order. In De Spec. Leg. iv. 105 Philo gives a list of ten kinds of animals (quadrupeds) permitted as food, consisting of the above seven plus the three kinds mentioned above (also in Deut. xiv. 4) as sacrificial animals, or rather the young males, the lamb, calf and kid.

148

ee ee ae Oe see ae en ae

7. VP |

EXODUS, BOOK II

each of these has horns. For He wishes to specify * those (animals to be used) for food, for even though they are not to be offered as sacrifices, still they are similar to those which are to be sacrificed. Wherefore those who use them for need ° will not offer anything opposed to or unworthy of or alien to a sacrifice. In the second place, the horns (of the altar) incline and face toward the four sides of the world, toward the east, toward the west, toward the south and toward the Dipper,’ for it is proper that those who are in all parts (of the world) should all altogether bring their first-fruits and new (offerings) to this one altar, and sacrifice victims to God, the Father of the world. In the third place, (this is said) symbolically, for in place of defensive weapons He has given a crop of horns to animals which grow horns. Just as the (animals) to be sacrificed, (namely) the ram, the ox and the goat,’ repel their enemies with their horns, so also did He wish to rebuke the impious ’ who presume to offer sacrifices, by teaching that the divine Logos ” opposes and repels the enemies of truth, goring every soul as if with horns and showing up in their nakedness its unclean and unworthy deeds, which a little while before it had been concealing. For these reasons the horns are not to be placed upon (the altar) from outside but by His command are to be united to the altar itself to extend it,” since sacrificial animals have their horns growing out of themselves.

102. (Ex. xxvii. 3) Why does He command all the vessels of the altar to be made of bronze ? ¢

@ Aucher “ distinguere.”’ » Aucher inadvertently omits the words “ for need ”’ in

his rendering. ¢ i.e. the north. @ cupPoArKds. ¢ Or “ the calf and the kid ’’: Aucher ‘‘ taurus et hircus.”’

Philo uses the name of the young animal] interchangeably with that of the full-grown animal.

f rods aoeBeis. 9 6 Deios Aoyos: Aucher “ divinum verbum.”’ » See note fon p. 148. * txx (end of verse) cal révra ta oKxevn adbrod Troujoes yaAKa.

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The altar is an altar of bloody offerings,* for men give thanks both by sacrificing victims and (by making) offerings of first fruits; and they offer new (portions) of grain together with fine flour,’ and offerings of wine with oil, in which the fine flour is dipped and mixed,° and with a basket of fruit. And all these are of the species * of bronze and iron.’ For gold belongs to incorporeal and intelligible things,’ while silver belongs to the sense-perceptible heaven,’ but second bronze ” belongs to things of earth, where wars are made. For among the ancients bronze was the material of weapons of war. Homer indeed shows this in (his poem about) the Trojan war,. introducing (characters) who used weapons of bronze before there was iron.

103. (Ex. xxvii. 20) * Why did He command that the

* @vovacrHpiov éevaiuwv. Here the Arm. uses two different - words for “ altar,”’ selan and bagin, both of which sometimes. render Bwyuds, sometimes @Ovovacrypiov; in addition, selan sometimes renders tpdzefa. In Philo’s passages on the altar of the Tabernacle in YF ii. 98 ff. the Arm. translator uses bagin as the more generic term, and selan to designate the altar of the Tabernacle.

> cepiddrAer. ¢ Aucher “‘ cui farina tincta immiscetur.”’ 4 rob yévous. ¢ The Arm. glossator comments, “ from where fruits are

produced, (namely) the earth, from there come iron and bronze.” )

t év dowpadrois Kat vonrots. On the cosmic symbolism of gold see QE ii. 69, 73.

I xara Tov aicOnrov obpavov. » T suspect that erkrord, the Arm. word for “* second,”’ is

here a scribal error for erkat‘ “iron.’”’ The original was probably “ bronze and iron.’”’ The Arm, glossator adds ** bronze is second to iron.”

* The verses of Ex. xxvii (4-19) not commented on by Philo in this work describe the fittings of the altar and hang- ings of the pillars and gate of the tabernacle’s court.

150

Te en eo) ee

De ee ee ee ee TT

Dee ee ate? ny ee ee

Phe Marty PE eit ate

EXODUS, BOOK II

oil in the lamps be (made) from olives and without sediment ? @

He has ordained that it is not proper to bring near to the holy (place) anything foreign,’ for He has considered as foreign the manufacture of oil ° of other kinds, (namely) from sesame, from the date, from the nut or the like. Therefore, as the name shows, the (oil made) from olives is appropriate and natural.* For the name elaion is given to every species (of oil), this being derived from e/aia, and this conveys the true sense.’ In the second place, every other (kind), although adulterated ’ with a mixture of other (ingredients) and crushed, is put into the class of olive-oil, whereas olive-oil is distinct by itself, for the olive, when pressed, distils (oil), just as the fruit of the vine makes wine without any admixture. Excellent, moreover, is (His saying) “ without sediment ”’ and that the preparation is to be of pure and refined material, for it was fitting and appropriate that everything in the holy (place) should be luminous and shining, especially the oil prepared for the light, since it was of a very pure substance and, in a way,” without sediment. For what among existing things can be found more refined and luminous than light ? What is more, it illuminates other things, but first of all itself. There you have the literal meaning.‘ But the symbolical meaning’ of light is wisdom,” through which all things

@ ~xx Kal od otvtatov Trois viois "lopanA, Kal AaBérwodv aor €Aaov €& éAadv arpvyov Kabapov (Heb. “ pure olive-oil ’’) Kekoppevov eis POs Kadoat tva Kanrat Adxvos S.A TavTos.

® The negative seems to be misplaced in the Arm. which reads lit. ‘* anythin foreign not has He ordained that it is proper, ete.”?: Aucher “ alienum quidquam non ordinavit, etc.”’ ° Ty eAaoupyiav.

4 é\aov ** oil” from éAaia “ olive,’’ as Philo explains in the next sentence. é“olndiow Kai Kare pvow.

f 6 mpos adnbevay xuptodroyetrat. 9 Arm. pitaceal ‘‘ being in need ”’ is prob. to be emended

to pitakaceal ‘being adulterated’’: Aucher “‘ studiose usurpata.”’

» tpdmov twa: Aucher *‘ quasi.” * ro pyrov. i +6 ovpBodArkov. ® godia.

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in nature are known,* while olive-oil is the material and preparation of wisdom. Such are numbers, geometry, musical art, school studies,’ the pursuit of philosophy ° and, in first place, the discipline of the virtuous man,? and these have nothing like sediment in them.

104. (Ex. xxvii. 21¢) * Why does He command that the lamps burn “ from evening until morning ” /?

(He does so) not in order that they may provide light for those who are within (the holy place)—for who was in the holy (place) within the veil ? ’—no one at all remained within—, but because the lamps are symbols of the light- bearing stars." Now the stars shine from evening until morning, serving in the necessary service of the whole world.‘ And He thought it fitting to make the lamps bear a resemblance to the chorus of heavenly stars from evening until morning.’

*105. (Ex. xxvii. 21b)* Why does He command Aaron and his sons to light the lamps ? ?

¢ mavTa yuyvwoKerat Goa ev TH Poet EoTi. > ra eyKvcAa, cf. OG iii. 19, 21. ° 4 ths diAocodias omovdy. 2 Tod omovdaiov madeia vel sim.: Aucher “ honesta dis-

ciplina.” ¢ According to the order of the three parts of vs. 21 in

txx and Heb., § 104 should come after § 105, and the latter after § 106.

t Lxx katoe... ad’ éamépas Ews mpwt evavriov Kupiov. 9 i.e. within the Holy of Holies, see below, § 106. » ra&v dwoddpwv aorépwv eiciv of Adxvor atu Boda. * ri avayKaiav Uanpeciav THY TOO mavTds Koopov. Philo uses

the phrase avayxaia danpecia in De Sacr. Abelis 98 and Quod Omnis Probus 142.

i The above is one of three allegorical explanations of the verse given in De Spec. Leg. i. 296-298.

* This section belongs after § 106 and before § 104, see note e above.

) LXX kavoet (Heb. *‘ shall put in order ’’) adrov ’Aapwy Kai oi viol avbrod.

152

-

va

iui areal

—.*) se

EXODUS, BOOK II

He represented * Aaron as one possessed by God and . by the prophetic spirit,’ (thereby) rebuking and shaming °

the indolence ¢ of the high priests after him, who because of negligence entrusted the performance of the holy service to second and third (assistants), since they themselves did not feel inexpressible pleasure in carrying out all (forms) of the ministerial service. For there is nothing more delightful or pleasant or seemly or noble’ than to be a servant to God, which surpasses the greatest kingship.’ And it seems to me that the early kings were at the same time high priests who by their acts showed that those who rule over others should themselves be servants in ministering to God.”

106. (Ex. xxvii. 21a) ‘ Why does He say that they shall

@ Lit. *‘ accepted ’?: Aucher “ suscepit.’” Apparently the Arm. translator has confused wapadecxvivae with wapadéxecbar.

> évOovaravra (or émBedlovra) Kal peta Tod mpodyntiKod TVEVLATOS.

¢ Aucher renders the two participles by the single word ** reprehendens.”’

#-r6y dxvov: Aucher “ negligentiam.”’ ¢ Of. Wolfson, Philo, ii. p. 344 “* The reference is un-

doubtedly to the actual practice in the Temple of Jerusalem, as Philo himself obseryed it there, of assigning the task of lighting the perpetual lamp to one of the subordinate priests by means of lots.’’. Wolfson cites Mishnah, J'amid iii. 1, 9 and Yoma ii. 3.

* The four Arm. adjectives are prob. doublets of the two Greek ones, see next note.

9 The Greek frag., which begins here, reads slightly more briefly odSev ore ndvov ovre GEewvdrepov 7} De® SovdAcVew, 6 Kai Thy peyloTny BactAciay brrepBdAXer.

» Slightly different (see end of this note) is the reading of the last part of the Greek frag., cai ot doxotow of mpadrot Baowreis dua Kal dpxrepets yevéoOar, SnAodvres Epyors Stu xp7) Tovs Tav aAAwv Searolovras dovAcvew Tots Aarpevovar Oecd. The Arm. translator apparently read dovAevew Aarpevorras.

* This section should come before § 105 and § 104, see notes to the latter.

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light the lamps “ outside the veil which is over the covenant ’’ ? 4 May it not be because the things within (the veil) were

incorporeal and intelligible ® and had no need of sense- perceptible light,° for they were themselves their own light and more luminous stars than those which are seen? But the one within the veil He calls “ of testimony,” 4 symbolically indicating * that the covenant of God is the only true one, and that those which (men) write in testaments ‘ are permanent and secure in themselves and are similar.’ And this is the measure of all things in common, the ideas and intelligible forms.” Now external things are also secure but still not in the same way, since they have a sense-perceptible and changeable nature and do not have

“ LXX €v TH oKnvi} Tod paprupiov (Heb. “ of meeting ’’) eEwlev rod Katamerdopatos Tod én tis SuabyKns (‘‘ the testimony ’’) kavoecxrA. Scripture here refers to the veil between ‘“* the holy place ’’ and the Holy of Holies in which “ the ark of testimony ” (i.e. the covenant) stood. In De Spec. Leg. i. 296 Philo, in dealing with this verse, speaks of the lampstand being “‘ within ”’ (efow) the veil. If the text there is ‘sound, it would seem that he thinks of two lampstands, one within the veil, the other outside, but see below, note d.

> dowpara Kal vonrda. ° aicOnrod dwros. ¢ The syntax and meaning are obscure: Aucher “ quod

autem internum velum testamonii vocat.’”” Among other things it is not clear whether Philo here refers to another lampstand within the veil or to the ark within the veil. That he refers to the veil as a “‘ veil of testimony ’’ seems rather doubtful.

* oupBortkds aivirromevos. ’ The word 8ca6yxn has in Scripture the meaning ** cove-

nant ’’ as well as the secular meaning ‘‘ testament.’ 9 4.é. similar to the covenant associated with the ark in

the Holy of Holies. ” The last two nouns are nom. plurals but their syntactic

relation to the preceding nouns is not clear. The general idea, however, seems to be that all the parts of the world are kept in order by a sort of covenant, which is the work of the Logos, see, ¢.g., QE ii. 90.

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permanence in themselves as do incorporeal things, and they make use of external bonds, some of which are in themselves altogether eternal, but others only dissolve during long periods.

*107. (Ex. xxviii. 2) Why does He say that they shall make a sacred stole ¢ for the high priest “ for honour and giorg.?' * 2

These statements are (made) about the radiant and sumptuous ankle-length stole,4 not about the linen (garment),° for the latter is made not “for honour and glory ”’ but for still greater and more perfect honour and glory. For he ’ wears it when he enters the innermost Holy of Holies, whereas (he wears) the ankle-length (garment) when he performs the service outside in the manner of the sense-perceptible world ’ before man, among whom precious things” are considered matters of glory. But those things which are in truth (glorious), being unkempt and unbeautified and adorned (only) by nature, are honoured by the Father. But may it not be that “ honour ”’ is to be distinguished from “ glory’? For glory is the

* Philo here as elsewhere (e.g. De Ebrietate 85) uses arod7} in the generic sense of “‘ garment,’’ as does Lxx.

» Farther on in this section Philo interprets rip as “price”? rather than “ honour,” and 8déa as ‘‘ opinion ”’ rather than “ glory.”’

° LXX Kal movjoes oToAnv ayiav "Aapa@v tO adeAPD@ ov eis tyunv Kat ddfav. Philo treats the cosmic symbolism of the high priest’s garments at some length (and somewhat differently) in De Vita Mosis ii. 109-135 and De Spec. Leg. i. 84- 97

@ i.e, the robe which Philo calls tzoddrns in De Vita Mosis ii. 109, and zodHpys xirwv in De Spec. Leg. i. 85, cf. Ex. xxviii. 4 where txx has wodypyn xittOva KoovpBwrdv.

° i.e, the xray Awods, cf. De Spec. Leg. i. 84. f i.e. the high priest. 9 xara Tov aicyrov Kdcpov (possibly, however, xdopov

here =“ array ”’). * riyia, meaning both “ honoured ’’ and ‘‘expensive.”’

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being praised by men, while honour is the being received among those who are truly * most honourable ; and most honourable are divine matters,’ so that when the high priest is arrayed in the ankle-length (garment), there is a participation ° in two things, (namely) in proud dignity before God,? and in a favourable reception * among men. That is the literal meaning.’ But this is the deeper meaning. The ankle-length (garment) is a symbol” of that which is woven of many and various things. But“ glory,’’é as the ancient saying has it, is false opinion, and insecure opinion is by itself alone incomplete.’ But if opinion is mixed with truth, it becomes true opinion,’ being converted to honourableness.' Accordingly, He wishes to show that the life of the wicked man belongs to opinion, being dominated by and dependent upon ™ false opinion, while (the life) of the wise man and true high priest ” is honourable because it is productive of truth, by which he changes and adapts falsehood to his better nature.®

2 ovrTws. > Oeia mpaypara vel sim. © Kowwvia. @ Aucher “ venerationis apud Deum gloriosae.’’ The exact

meaning is not clear, partly because the Arm. adj. xroxtali, here rendered ‘ proud,” usually means ‘“ boastful’ or ‘“ arrogant,”’ partly because the force of the prep. ar, here rendered “ before,’”’ is uncertain. However, the original of the last three words was prob. ris wepi Oedv ceuvornros.

¢ Aucher “‘ securae susceptionis.”’ TO prov. TO mpos Sudvorav. avpPodov. d0£a, here meaning “‘ opinion.”’

i The Greek frag., consisting of only one sentence, reads more briefly 5d£a, ws 6 waAdais Adyos, pevdis eare trdAniis Kab ddxnats aBeBatos.

* adn fis dd€a (or drdAnyus): Aucher “ certa opinio.” TyuoTnra : Aucher ‘ honorabile (vel, pretiosum).”’

m Aucher ‘‘ pendens ac prehendens.”’ " rod aopod Kai dvtTws apxvepéws. ° eis THY BeAtiova daw vel sim.

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108. (Ex. xxviii. 7)* Why are the two shoulder-pieces,’ which are joined together, attached in two parts ? °

The shoulder-pieces * designate serious labours,’ for they are a part of the sacred garment, and sacred things are serious.’ And there are two 2 forms of labour: one is the desire of pleasing * God, and of piety ‘; the other is being beneficent to men, which is called kindness and love of man.’ He therefore exhorts (us) to devote ourselves to every labour and to put our shoulders to it.* The theologian ' wishes (these) two things to be known in order that what has been said in another place ™ may be confirmed by deeds, (namely) “‘ With God thou wast strong

@ In vss. 3-6 (on which see De Vita Mosis ii. 111-126, of which QE ii. 108 is only a partial parallel) Scripture names ant nigh priest’s garments and specifies the colours of the ephod.

» i.e. of the ephod. Lxx uses the word ézwyis both of the ephod and of each shoulder-piece, while Heb. uses a different word for the latter (katéph, lit. ‘‘ shoulder ’’). Philo seems to be following Heb. in De Vita Mosis ii. 111-112, where he calls the ephod ézwyis, and the shoulder-pieces dxpaua, see below, note d.

° Lxx bUo emwpides ovvéyovoa Ecovra abT@ Erépa Tiv ETEpay, emt tois Svot wepeow (Heb. *“‘ ends”: A.V. “‘ edges”) e€ypre- opevat.

@ Since the Arm. noun grapank*, a plural form, is followed by the verb in the singular number, it is probable that it renders the Greek neuter plural dxpdpia, see above, note b.

¢ Prob. épya omovdaia: Aucher “ labores honestos.”’ The two Arm. adjectives used here prob. render the

single Greek adj. omovdata: Aucher “ honesta et studium merentia.”’

9 Lit. “* two twofold.” ® Or “ serving ’’: Aucher “ placitum.”’ * edocBeias. 7 ypnordrns Kal diravOpwria. ® A play on ézwyis and en’ wpos dépew vel sim., cf. De.

Vita Mosis ii. 130 rov yap dpov éevepyeias kal mpatews mrovetrac avpBodov.

’ 6 Deodrdyos, i.e. Moses. ™ i.e. of Scripture.

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and with men thou shalt have power.” * But of the two shoulder-pieces one must be on the right, and the other | on the left. Now the one on the right was given its place for the sake of pleasing God—a labour worthy of zeal, while that on the left (was given its place) for the sake of helpfulness to men and for kindness ‘of thought concerning them.?

109. (Ex. xxviii. 9-12) What are the two emerald stones, in which are inscribed the names of the twelve patriarchs ? °

In each of them are six impressions,’ of the two hemispheres,’ of that above the earth and of that below the earth. As evidence of this statement there are three things to cite. One is their shape, for the stones are round, just as the hemispheres are. The second is their colour, for the emerald is similar to the heaven in colour. The third is the number (of the names) engraved in them, for in each of the hemispheres there happen to be six zodiacal signs,’ some of them above the earth, and some below the earth, (and) the halves of the zodiac * give light. And rightly did He call the inscribing ‘‘ impressions,” * for all the immobile stars in the zodiac are types and type-

@ Gen. xxxii. 29 (explaining the name “‘ Israel ’’), evicyuoas pera Oeod Kai pera avOpwmwy Suvards (Heb. “* thou hast striven with God and with men, and thou hast prevailed ”’).

» Aucher ‘‘ et suavitatem apud istos opinionis (vel, aesti- mationis).”’

° txx kal Arjpyyn rods Sv0 AiMouvs, Aovs cpapdydov (A.V. “two onyx stones ’’), Kai yAvers ev adrois Ta dvdpata THY vidv "lopajA. €€ dvdpara emi tov AiOov Tov Eva Kal Ta EE GvOmara 7a Aowra emt tov AiBov Tov Sedrepov . . . yAvppa appayidos dia- yAvibers Tods S¥o AiBovs, KTA.

4 odpayides: Aucher “ sigilli.”’ ° r&v Svoiv Hutchatpiwv, symbolized by the two sets of six

names. The threefold cosmic symbolism of the two stones is discussed by Philo in De Vita Mosis ii. 122-123 and more briefly in Quis Rer. Div. Heres 176.

t Cddua. 9 rod Cwoddpov. » Referring to Lxx yAvppa odpayidsos.

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impressions,* while the sublunary (bodies) > are in movement.

110. (Ex. xxviii. 15) * What is the Logeion,* and why does He call it ‘‘ of judgments,” and why is the Logeion made after the texture of the shoulder-piece ° ? *

As its very name shows, it is a symbol of Jogos.2 And logos is double (in meaning) ; one (meaning) is that found in natural thoughts,” and the other is “ utterance.” * And it is the principle’ of judgments, since everything is determined and distinguished by /ogos—intelligible things * by that (/ogos) which is in natural thoughts, and sounds by (the Jogos of) differentiated speech.’ Most

@ The Arm. lit.=rvzo. kai rumwleioa odpayides: Aucher *“normae ac typi sunt ut sigilli.”’ > ra pera oeAnryy.

¢ In vss. 13-14, passed over here, Scripture mentions the gold clasps (A.V. *‘ ouches’’) and gold chains attached to the high priest’s garment.

4 So Philo elsewhere (see below) spells txx Adyiov. ¢ i.e. the ephod; the Arm. translator has taken txx

exwpis in the sense of “ shoulder-piece ’’ (of the ephod) instead of the ephod itself, see QE ii. 108, note b.

f LxX Kal moujoets Adyiov THY Kpicewv (Heb. “ ornament (?) of judgment”; A.V. ‘‘ breastplate of judgment’’), épyov mouktATod, Kata Tov puduov (Heb. “ work” or “* workmanship’) ris érwpidos (Heb. “ ephod”’) zoumoes adrd- éx xpvoiov Kai daxivOov, xrA. Philo allegorizes the Logeion similarly in De Vita Mosis ii. 112-115, 127-130, cf. De Spec. Leg. i. 87-88 (see also QE ii. 112-114).

9 éyou atpuBodrov, cf. De Spec. Leg. i. 88 Kadetrac Aoyeiov evUpws ered) Ta ev ovpav@ mavra Adyos Kai dvadoyias Sedn- puovpynrar.

» ev trois tis dtaews Aoyopois vel sim.; Aucher ‘in naturae consiliis.’” In De Vita Mosis ii. 128 Philo speaks of 6 Tis Pvaews Adyos. The reference is to the Adyos évdidberos, as the Stoics called thinking or reason.

* Another Stoic term, the Adyos mpodopixds or speech, often referred to by Philo. Both terms occur in the parallel, De Vita Mosis ii. 129.

7 Xéyos again: Aucher “ verbum.”’ k ra vonra. ' Aucher “ vocalia autem sermone privato.”’

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excellently, moreover, is its workmanship said to be “ after the texture of the shoulder-piece,’”’ for one ought to form and adorn one’s words by deeds (as if) fitting them together,’ for everything without workmanship ° is imperfect and lame.

111. (Ex. xxviii. 16) Why is the Logeion ° square and twofold and a span @ in length and a span in breadth P ¢

The Logeion is twofold, in the first place because it has two logoi ’; one, which has the force of a spring, is in natural thoughts, and the other, (namely) utterance, is an effluence thereof.? And the latter is twofold, inclining partly to truth and partly to falsehood. And in the second place, (it is twofold) because the mind sees two (kinds of object), divine and mortal. And the voice” attempts to be adorned by these two,‘ in interpreting both of them. And the Logeion is square symbolically,’ for the Jogos should be stable and immobile in all respects and not

@ Aucher “‘ texendo.’’ Philo means that words and deeds are to be fitted together like threads in a texture.

> Lit. *“‘ working.” ¢ i.e. the high priest’s ‘‘ breastplate of judgment,” see

QE ii. 110. ¢ Arm. t‘iz renders both om@ayy (as here in txx) and

maAdaory, Which is one-third of the omfay7, see notes 6 and ¢ on p. 161. ;

€ LXx tetpdywvov éorat, SurAobv: omBaps TO phKos abrod Kat omBapyts ro ebpos. The symbolism of the breastplate is discussed by Philo, in part as here, in De Vita Mosis ii. 127-130.

f i.e, the Adyos evdudBeros (reason) and the Adyos mpodopixds (speech), see next note. .

9 Cf. De Vita Mosis ii. 127 6 peév ofa tis mnyy, 6 5é yeyovws am’ éxeivov péewv. The phrase “ in natural thoughts ”’ corresponds to 6 tis dvcews Adyos in De Vita Mosis ii. 127-129, ef. QE ii. 110. » Or “ speech.”

* Aucher ‘‘ et vox his duabus exornari nititur.”” The sense is not clear, but-the original prob. meant that speech attempts to be in harmony with nature and the mind.

i gupBortkds.

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waver,* whether in thought or in interpreting by tongue and mouth. And its length is a span and its breadth a span ° for the reason that the span is a sixth part of a cubit,° for the cubit is of six spans, so that it is one-sixth in length and breadth. And this symbol gives this kind of appearance.? And the mind ° is one and is a uniter of different intelligibles,’ as if a harmony of these same things. And the uttered Jogos 9 is one, and again is similarly the uniter of different intelligibles, (namely) of letters into syllables, of syllables into words, and of many words into compositions and long discourses.” For what is vastly and diffusely extended in these is held together by natural bonds.‘ And the mind too has length and breadth, for it is extended and prolonged to all intelligibles in apprehension, just as speech’ (has) both (dimensions), for this too is amplified in length and breadth in accordance with the words uttered.*

« Cf. De Vita Mosis ii. 128 oyfjpa 8 amévemer 6 rexvirns TeTpaywvov T@ Aoyeiw, mavu KaABs aivitTdpevos ws xpi) Kal TOV Tis pvcews Adyov Kal Tov Tob avOpwmov PeBnKkéevar mavTn Kal KaTa pnd? drioby KpadaivecOa.

>» Arm. k‘il, like t‘iz (see note d on p. 160), renders both omOapy and adaory%.

¢ Philo must here be using omayy as the equivalent of madacry, unless he is following a system of measurement different from the one used by other Greek writers. The latter commonly reckons the cubit (wjyvs) as=six palms (wadacrai) and twenty-four fingers (Sd«rvAo), whereas the span (omayyn)=twelve fingers. Thus it is the palm, not the span, which is one-sixth of a cubit.

4 Aucher “‘symbolum autem hujusmodi praestat argu- mentum.” The sense is not clear, ® 6 vods.

t &vwrikds diapdpwv vonrar. 9 6 mpodopixos Adyos. » ororxyeiwy . . . avdAaBdv .. . AdLewv eis ovvOdoas Kai Kpodoyias. paxpohoyias. | : ae

dvoikois apyorrerac Seopois: Aucher “per naturalia adaptatur ligamina.” i déyos.

* xara rovs mpodopixods Adyous vel sim. Aucher renders freely, ‘“* secundum sermonum varietatem atque vastitatem.”’

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112. (Ex. xxviii. 17-20a) Why is there on the Logeion * a texture ° of four rows, and in each row are three (precious) stones placed ? °

The four rows are an indication of the four seasons of the year,? each of which consists of an element.* And the three stones are symbolically ‘ three months, into which each season is divided.’ For the zodiac consists of twelve constellations * divided into four (seasons) of the year, through which the sun revolves and produces the seasons of the year through the three cortatellationae And there is a ‘‘ texture ” since all the seasons happen to hasten to one end, inasmuch as the fullness of all (the seasons), which are woven together, is summed up?’ in the year. The passage also contains a certain description of character.” Each of the four virtues’ consists of an element of three things,” (namely) habit, the thing had and having,” just as is the case with the senses,° for example, sight and the

4 i.e. the high priest’s ‘‘ breastplate of judgment,” see QE ii. 110.

> Sdacua, as in Lxx (see next note) = Heb. “ setting.” ° xx Kai Kabudavets ev atr@ thacua KarddAlov rerpacrixov,

xrA. (there follow the names of the twelve precious stones, three in each of the four rows). The passage is cited in Leg. All. i. 81-82, and explained partly as here, 7.e. as symbolical of the zodiac, in De Fuga 184-185 and De Vita Mosis ii. 124-126. 4 unvupa Tov TeTTApwv ernoiwy wpdav.

© d&v éxdorn <se. dpa> ex atorxeiov ovvéorn vel sim. : Aucher ** quorum singula <sc. tempora> singula elementa sortita sunt.’ The ‘‘ element”? here refers to a moral element, see below. t cupBodikas.

9 Slightly emending the Arm. text, which reads ‘ which are divided into the several seasons ” and is so rendered by Aucher. » 6 yap Cwoddpos avvéorn ex Swdexa Cwdiwv.

‘ i.e. of each season. 1 xehadaoidra vel sim.: Aucher “ reducitur.” k WOorotav twa, cf. QE ii. 76. 1 aperav. m 4.e. has three aspects. " é£ews (in the sense of “ state of being ’’) kai rod e€xopévov —

Kat Too €yew: Aucher “‘ habitudine, habendo et habere.” ° ai aicOjoas.

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thing seen and seeing, and again, audition and the thing heard and hearing. And similarly (there is) knowledge ¢ and the thing known and knowing, just as (there is) moderation ® and the thing moderated and moderating. And again (there is) courage * and the thing Goueauesisty done and having courage, which is more commonly called “being manly.” ¢ The same applies to justice * and the just act and having justice, which is called “ acting justly.” #

113. (Ex. xxviii. 20b) Why is each of the rows ” covered and bound with gold ?*

Thus it is with the four rows which make up ‘ the annual _ seasons in the zodiac. Each (row) has ether * around it, _ setting off the three ' and, again, bringing them together

* Arm. gitout‘iun usu.=yvdois or émoriun, but here perhaps ¢povnos, which Philo usually includes among the

_ four cardinal virtues, as enumerated by Plato and the Stoics.

2 ae OE

Aucher here renders, “ scientia.” > awdpoovrn. ° avdpeia. 4 Perhaps avipayabifecbar: Aucher “ fortificari.”’ © Scxarocvvy. f a aaah Aucher “ justificari (8:caompayia, actio

justa).”’ 9 i.e. the four rows of precious stones in the high priest’s

* breastplate of judgment ’’ (Logeion), each of which con- - tained three stones.

h txx meptxexaAvupeva (v.l. mepixexAwopéeva voiw Kal per xpvoie ovvdedepueva ev (v.1, om. €v) xpvoiw, Eotwoav Kata orixyov abrav. Heb. reads more briefly “they shall be woven (i.e. ‘ at-

_ tached ’’) with gold to their settings.” # Lit. ‘‘ complete ’: Aucher “ perficiunt.”’ i rds érncious pas ev TO Cwdiax@ <Ktnrw>, cf. De Vita

Mosis ii. 124-126, QE ii. 112 notes. E aidépa. ' Aucher amplifies slightly in rendering, “ distinguentem

tres alios.”’ ‘* The three ’’ seems to mean three constellations. Perhaps, however, it means the three divisions of the year, ef. QG iii. 3, where Philo counts the two equinoxes as one to make up, with the two solstices, ‘‘ three cycles ” of the sun

each year.

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with one another. For not only do those stars adhere to one another which are near the termination,* when a season terminates and the following one begins, but, as I have said, there is between them an intervening space and interval of clear and pure ether, which surrounds ? the three and binds (them) with gold, in the likeness of which the ether is represented because of its precious substance.°¢

114. (Ex. xxviiii. 21) Why are the stones * named after the phylarchs,’ having seal-engravings of their names ? /

Because the twelve stones are representations of the twelve animals which are in the zodiac,’ and are a symbol ” of the twelve phylarchs, whose names He cuts and engraves in them, wishing to make them stars‘ and, in a certain sense,’ to apportion one constellation * to each, or rather (to make) each patriarch ' himself become a constellation — (and) heavenly image in order that the tribal leaders and — patriarchs may not go about on the earth like mortals but —

@ wépas vel sim.: Aucher ‘‘ terminum.”’ Here it seems to mean one of the seasonal divisions such as a solstice or — equinox. ’

> Correcting the Arm. which lit.=‘‘ has around itself,” — see above.

© Sa hv Tysiav (vel sim.) odaiav : Aucher “‘ propter nobilem — essentiam.”’ .

4 j.e, the twelve precious stones of the high priest’s breast- — plate (the Logeion), representing the twelve tribes of Israel. —

© émw@vupo. TOv pvddpxywy. ; f txx Kal of dior €orwoav ex TOV dvopdtwr Tav vidv “Iapa7A —

/ , 4 4 \ 2 ‘ / > ~ 7, Séxa Svo (v.1. Sdexa) Kara 7a dvopara (v.1. ras yevécets) adTaV* — yAudat odpayidwy Exaoros (v.l. éxdorov) KaTa TO Gvopa EoTwoay — eis déxa Svo (v.1. Sddexa) dudAds. $

9 trav ev TH Cwoddpw. » ovpBodrovr. ‘ dorporoveiv vid. (the Arm. is a factitive-denominative —

verb derived from ast] =dorpov): Aucher “ stellas reddere.” — i rpdnrov twa: Aucher “ quasi.” k (S.ov: Aucher “ signum.” 1 marpiapxny.

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become heavenly plants* and move about in the ether,’ being firmly established there. And He says that their names are “seals,” * (that is) something unchangeable and unalterable, which always remains in the same like-

ness. For just as the seal, while stamping many substances with its designs, itself remains imperishable * and unchangeable and, while giving a share of its own possession of designs to many other (substances), is not at all affected by anything,’ so also has He seen fit to immortalize each of the patriarchs as (an ideal) form 7 and make him eternal, so as not to be affected by any accident but, while changing and moving, to be confirmed in the virtues’ which are similar to the tribe * and are apportioned to the (various) ranks of the nation.

115. (Ex. xxviii. 26b [Heb. 30b]) * Why is the Logeion,’ on which were the names,* upon the breast of the high

_ priest when he enters the sanctuary ? ! The breast is the place of the heart, and it is there that

— 4 Cf. Quod Deterius 85 durov ovpdnov 6 Beds advOpwrov _-€lpydoaro. > ev aifépu.

° odpayides. 4 addbapros. # i.e. is not affected by the material upon which it is

_ pressed. fF GBavarivew . . . ws eldos (or idéav): Aucher “ tamquam _ formam immortalitate donare.” 9 ras aperds.

» Aucher “‘ quae imitantur tribum.”’ ‘ This section belongs after § 116 according to the order

of Scripture. i The high priest’s breastplate, see QE ii. 110 ff. k Of the twelve tribes, engraved on the precious stones of

the breastplate. ' uxx Kal €orar éml tod or7ovs (Heb. “ heart’) ’Aapadyv

Grav ciomopedntat eis TO dyiov evavriov Kupiov (Heb. “ in his entering before YHWH ”’) kai otce "Aapwyv ras xpices (Heb. “the judgment ’’) rv vidv “lopanA emi rod oryBouvs (Heb. “his heart’) évavriov kupiov 8a mavrds. Philo quotes this passage in part in Leg. All. iii. 118-119 (reading eicépynra for eiomopednra).

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anger * dwells, and anger especially has need of the con- trolling and directing reason.’ For when it ° is left without — a controller and director, it is borne hither and thither in | confusion and tossed about as though by stormy waves, — and overturns the entire soul like a ship without ballast,4 — the body being overturned with it. Moreover, it is with — care and cautiousness that He says not that the Logeion ~ is to be upon his breast always but (only) when he enters — the sanctuary. For the sanctuary is the place of piety and © holiness and every virtue,’ and when the mind / reaches — this, it altogether acquires perfect reason,’ which controls — and directs and seizes the reins so as to restrain the pas- — sions,” especially anger,‘ which is wont to be refractory toward it.

116. (Ex. xxviii. 26a [Heb. 30a]) 4 Why are the Revela- — tion and Truth * placed upon the Logeion ? ! i

Because the reason ™ in it is twofold, one residing in © thought, and the other uttered and revealed.” And ~

2 updos. 2 b Awcher ‘* rationis regentis et temporantis,” ef. Leg. All. —

ili. 118 qvioxov Kal kuBepynrnv . . . Tov Adyor . = ¢ 7.é. the heart. @ avepyaticrov: Aucher ‘ basi carentem.”’ ° PeoceBeias Kai ayioTynTos Kal mdons apETis. | t 6 vods or 7 didvoua. 9 zéevov Adyov. ” 7a 7a0n. _ * Aucher ‘ cupiditates,” but Arm. srtmioutiancteale f

not émOupia. . ¢ 4 According to the order of Scripture this section should ©

come before § 115. | * These abstract nouns denote the Urim and Thummim, ~

the oracular device attached to the high priest’s breastplate. — Philo usually calls them d7Awois Kal adjbea, following Lxx, but sometimes cadjvea Kai dAjbea. For other references — to them see Leg. All. iii. 132, 140, De Vita Mosis ii. 113, 128-— 129 and De Spec. Leg. iv. 69. a

’ LXX Kat emBjoes emt 76 Adytov THs Kpicews THY BijAwWow Kal THhv aAnPear. ™ 6 dOyos. -

" 7.€, the Adyos évdidOeros (reflexion) and the Adyos mpodo (utterance), see next note.

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rightly did He apportion the two virtues, (one) to each of them, (namely) truth to that (form of reason) which is in thought, and revelation to that which is uttered.* For the mind of the virtuous man ought not to consider anything to be more appropriate or more related ° to it than truth,° which one must with all power endeavour to find, while speech has no greater necessity than to reveal (things) dently by making plain in clear speech what is signified.¢

*117. (Ex. xxviii. 27 [Heb. 31]) Why is the double ° hyacinthine stole ’ called “‘ undergarment ”’ 2 ?” _ They say that since the hyacinthine stole is a symbol * of the air, because the air is almost black,’ it was rightly called “‘ undergarment,” since it was under * the garment which was upon his breast,’ for the air is placed below heaven and the ether.” But I wonder at and am struck with

@ Of. De Vita Mosis ii. 129 dSvai Adyous rots Kal’ Exacrov Huey, T@ Te mpohoprx@ kal evdiaérw, So aperas améveysev oixelas, TH pev mpopopeK@ SHAwow, 7H d€ xara Sidvoray dAjGevav.

> oikesorepov 7) avyyeveoTepov. ¢ Philo phrases the same idea somewhat differently in De

Vita Mosis ii. 129 dppoler yap dvavoia pév pndev mapadéxecbau €ddos.

# @ Aucher renders less accurately, I think, ‘‘ quam evidenter declarare revelata artificioso apparatu.”’

¢ Or ‘“‘ second”: Aucher “ duplex ”’ (in footnote, ‘* aliis torta’’), see QE ii. 119.

f Aucher “ tunica,’ but see QF ii. 107, notes a and d. 9 jrodvrns. h LXx Kal mowjoes brod’THY 7odHpy (Heb. “‘ the robe of the

ephod ”’) dAov daxivOwov, Philo alludes to this garment in De Vita Mosis ii. 110 and to its cosmic symbolism in De | Spec. Leg. i. 95, ef. De Fuga 110.

* otpuBodrov. j Aucher “ subniger.”’ Philo means that it is dark blue,

see QE ii. 85, note g. * Lit. “* stood after.” ' i.e. the ephod, to which the “ breastplate of judgment ”

or Logeion was attached, see the preceding sections. m Cf. De Spec. Leg. i. 94 6 ahp péAas wv ri per’ odpavor

Sevrdpay rdéw KexAjpwrat.

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admiration by the theologian’s ¢ allegorizing of his philosophical beliefs.” For he has likened the whole heaven to the breast, wherefore in his statements he has orna- mented the breast of the high priest with the two emerald ¢ stones which stand on his shoulders,* and with the twelve stones on the Logeion, arranged in four rows of three. Now, (he indicates) the air by the second hyacinthine stole (called) “‘ undergarment,” and by the other parts * he indicates ‘ earth and water. [‘‘ But where, O theologian,” someone may say, “is the head of the world ? Teach us, for you have brought us as far as the breast, which you have shown to be a likeness of heaven.”” To me it seems that he would reply to this with silence, for it is plain to those who are not foolish but are wont to help their minds with well ordered (thoughts). If, however, there is anyone heavy of understanding, let him listen. The head of all things is the eternal Logos of the eternal God,’ under which, as if it were his feet or other limbs, is placed the whole world, over which He passes and firmly stands.” Now it is not because Christ is Lord that He passes and sits over the world, for His seat is with His Father and God, but because for its perfect fullness the world is in need of the care and superintendence of the best ordered dispensation, and for its own complete piety, of the Divine Logos, just as living creatures (need) a head, without which it is impossible to live.] *

4 zov BeodAdyor, 7.¢. Moses. » ris dirtocodias aAAnyopotvra 7a Séypara vel sim.: Aucher

** una cum philosophia allegorice usum sententia.”’ ¢ Aucher inadvertently omits rendering of ‘* emerald.” @ See QE ii. 109 on Ex. xxviii. 9-12. ¢ i.e. the flowers and bells of the robe, see De Vita Mosis

ii. 120. f aivirrera.. 9 déoyos aicdivios (or aidios) Tod aiwviov Beod. » Aucher “ super quem transiens constanter stat.” * How much of the last part of this section (from “‘ But

where, O theologian ’’) is the work of a Christian scribe is not clear. The whole passage has here been bracketed to warn the reader that some part of it, perhaps all, has been revised by Christian hands.

168

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*118. (Ex. xxviii. 28 [Heb. 32]) Why does the opening * in the middle of this very same sisters garment have a hem ° “ that it may not be ruptured ”’ ? ¢

Of the elements * some are by nature heavy, (such as) earth and water, and others are by nature light, (such as) air and fire. Accordingly, from the beginning the air, which had heaviness, was placed near water.* And because of the contrariety of heavy to light there was fear that one (element) might suffer rupture ‘ from the other, and the world might be imperfect in harmony and unity if this obstacle were present. For that reason there was need of an opening ’ suitable to the middle region, that is, of the divine Logos as a mediator,” for this is the strongest and most stable bond ‘ of all things, in order that it might bind and weave together’ the parts of the universe and their contraries, and by the use of force bring into unity and communion and loving embrace those things which have many irreconcilable differences by their natures. More- over, this passage also presents a description of character,”

@ Lit. “ that near the mouth”: Aucher (following txx) “* peristomium.”

> Aucher “ gyrum.” ¢ LXX Kal €oTat TO meptaoTdomiov e& adrod pécov wav éxov

KUKAw@ Tod meptoTopmiov, Epyov UdavTov, tiv oupBoAjv cuvudac- pévnv €€ adrod iva pi) pay :. Heb. *“‘ and the mouth of its top shall be in its middle, a hem shall be around its mouth, the work of the weaver; like a breastplate it shall be to it that it may not be torn.”

4 ray ororxeiwv. ¢ The original must have meant that air, the heavier of

the two light elements, was placed next to water, the lighter of the two heavy elements.

f pnéw, based on Lxx pa) payf : Aucher “ ne laedatur unum | ab altero.”

9 Lit. “ mouth’’: Aucher “ peristomium (sive, orefi- cium).”

® weatrov twos, Tod Oeiov Adyou. * Seopds. i Lit. ““and mix together by weaving.” The cosmic

weaving reflects the mythology of Plato’s Timaeus, see below. ¥ Oomoitav.

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for the hem is a hard and dense woven work * and very compact,’ and he thought it proper that the opening should be in it in the middle. Now the mouth ° is an organ of two things, (namely) of food and speech.4 As Plato says, it has the entrance of mortal things into itself, (aamely) food, while speech is the exit of immortal things. And both (functions) must be practised in such a way that they do not suffer a rupture,’ which is what happens to gluttons — ‘

and babblers, for out of loquacity they rupture, in a sense, that which ought to be kept quiet, and ’ they-~pour into the ears (of others)” things not fit to be heard.‘ And those who are intent upon wine-bibbing and overindulgence break out into belchings and burst with insatiable fullness. And he admonishes those who philosophize with him / to place restraints upon the belly and the tongue.

119. (Ex. xxviii. 29 [Heb. 33]) Why does He command that in the lowest part of this undergarment there shall be

* $dacpa. In De Spec. Leg. i. 86 Philo describes the ephod, worn over the ankle-length robe of the high priest, as i¢acpa Qwpakxoedés. It is not clear how he thought of the ephod as related to the “‘ opening ” and “ hem.”

» Or ‘‘ compressed ”?: Aucher “ rigidus.” ¢ Philo plays on the resemblance between zepioropmsov and ) @ ddyouv. oTOUa. > ¢ Cf. De Opif. Mundi 119 ordpari 8V 06 yiverar Ovynrav wer,

ws €bn IlAdrwv, eicodos, e€odos 8° adbdprwv, a paraphrase of Timaeus 75 D-E €icodov t&v avayxaiwy ... tiv 8 e€odov TOV aploTtwr.

* Aucher renders less accurately, I think, “ et utrique femmes est (vel, ambo observanda sunt) ne laceratur sic).

9 The Arm. has a superfluous indef. pronoun =twes. » Lit. “‘ pour into the inside,’ but the Arm. translator

obviously misread eis é7a (see next note) as éo@rara. te Similarly the brief Greek frag., of AdAow, ra ddeidovra jovxdlecBar pnyverres, TpoTrOV Twa UTd yAwaoadylas mpoxXeovew Els WTa ako7ys ovK agia.

j i.e. Moses: Aucher “ hae in parte,”

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pomegranate-shaped (tassels) as if from flowering pomegranates ? @

That the undergarment was a double hyacinthine (robe) ‘and in the likeness of air has been shown.’ And as water is lower than air, the pomegranate-shaped (tassel) was rightly (placed) in the lowest part of the undergarment, as was the flower of the pomegranate, which is (so) called from “ flowing ” and “ being uid.” ° Now, as for that which is primarily in (the class of) flowing liquids, what else indeed would it be but water ?

120. (Ex. xxviii. 30 [Heb. 34]) Why does He place a bell (and) flower ¢ around (the hem) beside the pomegranate- shaped (tassel) ? °

* ~xx Kal moujoets éeml ro AGpa Tod brodvTou Kdtwhev cel e€avOovons poas potoxous €€ taxivOov Kai mopdpas Kal KoKKivouv diavevnopevov Kai Bvccou KexAwoperns em Tod Adpatos Tod dr0- dvrov KUKAw: 70 adro eldos poicKouvs ypvaots Kal Kwdwvas ava pécov TovTwy tepixvKAw: Heb. ‘‘ and thou shalt make upon its hem pomegranates of blue and purple and scarlet, upon its hem round about, and bells of gold between them round about.”’ For parallels to Philo’s allegorical comment see De Migratione 103, De Vita Mosis ii. 119 and De Spec. Leg. i. 93.

> In QE ii. 117, where, however, it is not clear whether Philo means a “‘ second ”’ or a “ double ’’ hyacinthine garment.

¢ Philo plays on the resemblance between pda ‘* pomegranate ”’ and peiv “ to flow,”’ or pvas “ flowing,” ¢f. De Vita Mosis ii. 119 of 8€ potoxor <cduBodrov> tdaros, mapa Tijy ptow Aexbevres edOuBdrAwWs.

@ Lit. “‘ flowering bell ’’ but Philo treats bell and flower separately in his commentary and in the parallels. See also Lxx, next note.

* LXX mapa poloxov xpvootv Kwdwva Kat avOwov émi Tod Adpatos Tob brodvrov KikAw: Heb. ‘a gold bell and a pomegranate, a gold bell and a pomegranate (sic, bis) upon the hem of the robe round about.” Philo allegorizes this verse similarly (see below) in De Migratione 103, De Vita Mosis ii. 119 and De Spec. Leg. i. 93.

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In the earlier (passages) * He has represented heaven by the shoulder-piece ® and the (object) on the breast, which He has called “ pectoral,” * and (has represented) the lower region,’ (namely) the air, by the double hyacinthine (robe),’ and then water, which is below the air, by the symbol ’ of the pomegranate-shaped (tassel). Now, however, He mentions the flowers in addition to the pomegranate-shaped (tassels), and by them He indicates ’ the earth, since everything flowers and grows from the earth.” But the bell has an intermediate position between the pomegranate-shaped (tassel) and the flower, and indicates the harmony and community of the elements.’ For if there had not been produced in the world the harmonious blending into a symphony of antiphonal voices as if of a- choir sounding as one, it would not have received its full perfection.’ But since there are four elements,* He has spoken very circumspectly ' in distinguishing and separating the bell from fire and air, for the movement of the soul is only from itself, as is generally agreed, especially by the philosophers of the Stoa. But it ™ has united earth with water, for earth and water are themselves the body of the

@ Aucher “‘ imprimis.” > émwpidos, see QE ii. 110. © qepioTH Mov. @ Lit. “ the following (region).” ¢ See the preceding three sections. t cupBddrov. 9 aivitTdpevos. » Of. De Vita Mosis ii. 119 ra peév dvOva otvpBodrov yas,

av0et yap Kai BAaordver mavrTa €x TavTNS. * In De Migratione 103 the bells symbolize the sense of

hearing, in De Vita Mosis ii. 119 they symbolize the harmony of earth and water, in De Spec. Leg. i. 93 they symbolize the harmony of the parts of the world (dpyoviav kai ovpdwviay Kai cuvnxnow Tav Tod Kdopouv pepa@v). In the present passage Philo combines the three kinds of symbolism.

i reAeovoupyiav: Aucher ‘ perfectionem.”’ oToLxeia.

‘ Aucher “ accurate.” ™ i.e. the bell as a symbol of the unity of earth and water.

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world.¢ Now, the body itself is inanimate and unmoving,? and it was in need of that Logos,’ which, by the art of music,’ adapted and reformed it into a harmony and oneness of all things.°

121. (Ex. xxviii. 32a [Heb. 36a]) What is “‘ the leaf’ of pure gold ” ? 9

The leaf has a fine ® construction and also lacks depth, and so it appears to be a surface.‘ Now, a surface is incorporeal. And may it not be that it is called “ leaf ”’ from “ flying,”’* so that it may be a symbol of incorporeal and intelligible forms of substance?’ That which is always borne upward becomes winged and never turns toward a downward course. Wherefore He has also called it “pure,” as being unmixed and luminous, for sense- perceptible things ™ are mixtures which are brought together from many things. For the forms which weave

* 70 Tod KOoMov odpa. > aipvxov Kal axivnrov. ¢ Aucher “ rationis illius.” @ rH wovotkh TEXVN. Aucher renders more briefly, ‘‘ in harmoniam reduceret

illud pro concordia universorum.”’ f 4.e, the plate (méradov) on the forehead of the high priest. 9 LXx Kal mowmoes wéraAdov xpvaoiv Kabapdov. Philo briefly

discusses its symbolism in De Migratione 103 and De Vita Mosis ii. 114-116.

» i.e. thin or light: Aucher “ subtilem.” But note that in De Vita Mosis ii. 114 Philo says that it “‘ is wrought into the form of a crown.”

* émodvera. 4 dowdparos. * Philo plays on the resemblance between zéradov “ leaf ”’

and 7érecBa ‘* to fly.” 1 otuBodov dowudrwv Kal vontdv isedv ovoias. Although

Arm. niut‘ usu.= An, I have rendered the last word as if the original were ovoias rather than dAns “‘ of matter,’’ since the former is not only required by the context but is also confirmed by the parallel in QE ii. 124, where the Arm. translator uses goyout‘iun =ovoia.

™ 7a aicOnrd.

®

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together things not ea joined) with one another * a also have purity, being like a lamb.? |

122. (Ex. xxviii. 32b [Heb. 36b]) Why does He say, “Thou shalt express * in it ¢ the expression of a seal- impression, ‘ Holiness to the Lord ’”’ *¢?

It pleases Him that the incorporeal and intelligible substance / should be unimpressed by itself and without shape but be formed and shaped like a seal-impression by the Logos of the eternally Existent One.’ Excellently, therefore, has He represented the seal-impression as an “ expression,’ ” for there are expressed in them in part‘ the forms which the patterns’ had. But the divine Logos, which is established over all things, is immaterial," being, as it were, not impressed upon them but expressed,’ for

@ Aucher renders more literally, ‘* quae non sunt invicem.” » The sense escapes me. Perhaps the last phrase “ being

like a lamb ”’ is a scribal addition. : ° 4.é. “ engrave ”’ or the like. I have rendered literally in

order to make clearer Philo’s allegorical interpretation. ¢ i.e. in the gold plate worn on the high priest’s forehead. ¢ LXX Kal exTuTw@oes ev ad7@ exT¥Twpa odpayidos ayiacua

xupiov (v.1. kupiw: Heb. ‘to YHWH”’). Philo briefly discusses this half-verse in De Migratione 103 (reading xvupiw) and De Vita Mosis ii. 114-115, 132, where he deals with the mystical number of the letters of the Tetragrammaton.

t rhv dowpartov Kai vont ovaiay, cf. QE ii. 121, note l. 7 7@ 700 ael (vel sim.) "Ovros Adyw. The idea is more clearly

and fully expressed in De Migratione 103 éxeivn pév % odpayis iS€a €oriv idedv Kal” fv 6 Beds érdmwoe Tov Kdcpor, Gowparos Sijrou Kal vont?

EKTUTTIWLG.

* The original prob. referred to the various parts of the cosmos,

? ot rUrot, i.e. the archetypes. ® dvdos.

re ouK res GA éexrutwbeis, but contrast De Vita osis li. 1382 r&v rerrdpwv ai yAvdal ypappdrwv éevecdpayi-

a8ycav. Philo has slightly vidditled We aNegoreal rica tion to make it conform more closely to the literal meaning. 174

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EXODUS, BOOK II

it is external to all substances and to all corporeal and incorporeal elements.*

123. (Ex. xxviii. 33a [Heb. 37a]) Why is the leaf ® placed over the double hyacinthine (robe) ? °

Because the double hyacinthine (robe) is almost black,? and black is the colour of ink and is opaque. But the forms * are not visible, and the leaf presents a symbol ’ of the forms, since it is the substance of the invisible and intelligible.’

124. (Ex. xxviii. 833b-34 [Heb. 37b-38]) Why is the leaf * (placed) upon the forehead of the high priest but not upon his head ? #

The head is an assemblage of hair, skin and bones, while the place of the brain? is in the front of the head. Now, the theologians * say that the sovereign part (of the mind) ’

* Aucher ‘‘ quae excellet omnes materias corporeas et incorporeas.”’

» 4,e. the gold plate (wéradov) on the high priest’s forehead. © £xx Kal émOnoes adro (se. Tov méTadov) emi baxivOov KexrAw-

opevns (Heb. “ braid of blue”), «7A. On the problem of the ** double” hyacinthine robe see QF ii. 117, notes.

4 7,.¢e, dark blue, see QE ii. 85, 117. © at id€ac or 7a €idy. f avpBodov. 9 rod doparov Kal vonrod ovaia éoriv, cf. QE ii. 121. » i.e, the gold plate (2éradov). * xx Kal €orat éml tis pitpas’ Kata mpdcwmov Tis pitpas

€orat. Kal €orar emi tod perwmov “Aapwy, xrA. Contrast De Migratione 103, where Philo says that the gold plate is on the high priest’s head, éi peév ris kepadfs. Here, as in some of the preceding sections, Philo’s allegorical interpretation is based upon a more literal reading of Scripture than are the interpretations in his fuller and earlier commentary on the Pentateuch.

i rod éyxedpddov. * of Beoddyo, i.e. the Greek philosophers. 1 +0 tyepmovKov.

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has its settled habitation ¢ in the brain.’ For this reason it was in the front of ¢ the principal and sovereign (part) of the soul, to which the mind and the reason % have been allotted, that the leaf was placed (as) a symbol of intelligible substance ¢ (and as) ’ a likeness of the divine Logos and (as) an expressed seal-impression,’ (namely) the form of forms.”

¢ Lit. “‘ constancy of habitation’: Aucher ‘‘ constantem habitationem.”’

» Philo sometimes follows Aristotle and the Stoics in locating the mind in the heart, but more often follows Plato in locating it in the brain, as, ¢.g., in QG i. 5, ii. 5, QE ii. 100. See, for the various passages, Helmut Schmidt, Die Anthropo- logie Philons von Alexandreia (Wiirzburg, 1933), pp. 51, 143. -

¢ Lit. “‘ before ’?: Aucher “‘ in regione.” 4 6 vods (or 7 Sudvoia) Kai 6 Adyos. © gtpBodrov vonris ovcias, cf. QE ii. 121, note I. * Aucher inserts ‘‘ praeseferens.”’ 9 exrurwbeioa odpayis, cf. QE ii. 122. » idéa idedv, cf. De Migratione 103, QE ii. 122.

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' APPENDIX A

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i | bra we

APPENDIX A

GREEK FRAGMENTS OF THE QUAESTIONES

Although Philo’s Quaestiones in Genesin et Exodum has survived as a whole (or in large part) only in the ancient Armenian version, the original Greek text of parts of about two hundred sections has been preserved in the works of some of the Church Fathers like John of Damascus or Byzan- tine chroniclers like Leo Grammaticus or antiquarians like Johannes Lydus or the anonymous authors of catenae arranged in the order of Scriptural verses. A number of these fragments (some of them being rather paraphrastic than literal) were collected by Mangey in his edition of Philo’s works published in 1742. Since that time other scholars have added to their number. While it may be expected that future research will discover more fragments of the Quaes- tiones as well as of other lost works of Philo, it still seems worth while at the present time to bring together the fragments of the Quaestiones which have been collected by various scholars and published in half a dozen separate works. It should be noted in passing that Dr. Ludwig Friichtel of Ansbach, Germany, to whom we owe the identification of several fragments (published by Harris) formerly unlocated in the Quaestiones, proposes to bring out a more complete collection of the fragments of Philo’s various lost works and has, as he informed me in 1949, already located a few more hitherto unidentified fragments of the Quaestiones.

The fragments (or paraphrases) reproduced from the various modern collections listed below are here given without an English translation, partly because the differences between them and the Armenian have already been mentioned in the footnotes to the translation of that version, and partly because many of the fragments are such free quotations of the original that it might be misleading to translate them

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APPENDIX A, GREEK FRAGMENTS

and thus make them appear to be of equal weight with the translation of the Armenian version.

The six modern works from which the Greek texts are reproduced are herewith listed in order of publication.

Harris, J. Rendel, Fragments of Philo Judaeus. Cam- bridge, 1886 (includes fragments earlier published by Mangey, Mai, Pitra and Tischendorf).

Wendland, Paul, Neu entdeckte Fragmente Philos. Berlin, 1891 (consists mostly of selections from Procopius, including those published earlier by Mai).

Praechter, Karl, ‘‘ Unbeachtete Philonfragmente,” Archiv fiir Geschichte der Philosophie, N.F. 9 (1896), 415-426 (gives nine fragments from Leo Grammaticus and Pseudo-Poly- deuces with parallels in other Byzantine chroniclers).

Staehle, Karl, Die Zahlenmystik bei Philon von Alex- andreia. Leipzig-Berlin, 1931 (gives about a dozen fragments from Johannes Lydus).

Lewy, Hans, Neue Philontexte in der Ueberarbeitung des Ambrosius mit einem Anhang: Neu gefundene griechische Philonfragmente. Berlin, 1932 (gives about a dozen fragments from the Sacra Parallela of John of Damascus and the Catenae).

Friichtel, Ludwig, ‘“‘ Griechische Fragmente zu Philons Quaestiones in Genesin et in Exodum,” Zeitschrift fir die alttestamentliche Wissenschaft, N.F. 14 (1937), 108-115 oy several fragments listed by Harris as “ unidenti-

ed ”’), Three of Harris’ “ unidentified ’”’ fragments have been lo-

cated by Emile Bréhier, Les Idées philosophiques et religieuses de Philon d’ Alexandrie, 2nd ed., Paris, 1925.

The reader is asked to overlook some inconsistencies in abbreviations, forms of citation, etc., in the following pages. They are largely due to the fact that I have in most cases followed the style set by the modern authorities listed above.

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1. (Gen. ii. 4) Ava ri rH koopomottay emdoyilopevos oat Mwiozjs: “ ‘ adrn uy) BiBdos yEvecews ovpavod Kal vis, Ore eyévero’ To pen * ‘ Ore eyévero”’ dopiorov" EOLKE xpovov eudaiverv rotro

8 eoriv edeyxos Svowmndy Tovs ovyKepadaroupevous Gpbpov € era, ag’ ob TOV KOGMOV olovra yeveoBar TO de “ airy 7 BiBdos yeve- ews’ ” row SevKreKd €ore Tob drroKkeyrevov TEVXOUS, ) TH KoopMo~ mowtav TEPLEXEL’ <ev exeivep yap> u) dvapopa TOV elpnuevwv tepi THs KoopoToLias mpos Ta em” aAnbeias yeyovdra.

Lewy, p. 55, from Sacra Parallela of John of Damascus, Cod. Hierosolymitanus S. Sep. fol. 124° and Cod. Con- stantinopolitanus Metochion 274, ék trav ev Devéces Cnrnpdrwv.

17. (Gen. ii. 18) Midovs Hyntéov Tous BonBeiv Kal avreperciv €d€dovras Kal av

pay Svverta. didA‘a yap <ovK> ev T® xperasder padXov 7 Kpdcet Kal ouppurvig BeBaiw TOV n0ar, ws ExaoTov TOY ouveNovrwv eis pur LKIY Koweviay 70 Tlufaydperov pha empbéyEacbar, dre “‘ dpa éate didos Erepov ws ey.”

Harris, P- 12, from Dam. Par. 788 (Cod. Rupef. f. 275) de rod a’ rev ev Fevers tnrnuatwrv. ‘* The first sentence (with change to the singular number) in Maximus (ii. 548) and Anton Melissa, col. 849.”

20. (Gen. i ii. 19) "Avdpos d¢€ EMLITNMOVLKWTETOD Kal ppovijaer Svadépovros oiketd-

TaTov TobTo TO Epyov" od aod povov dAAd. Kal To mute ynyevet? TOV dvoparev n Q€o.s édee yap tyenova peev Tod avOpwreiov, Baowréa 5¢ Tav ynyevav mavtwv Kal TobTo Aaxeiv yépas efaiperov

@ dépiorov ex Arm. Lewy: dpiorov codd. > ynyevet ex Arm. Harris: edyevet codd.

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~ ~ ~ > ~ EA | ~ ‘

iva, Womep mMp@tos yoer TA CHa, Kal mpOros afwwOh ris emi maow apxis Kal mp@ros eionynris Kal edperis yevnrar TOV errwvup.ar. “Arorov yap hv avwivupa atta KataAedpbevra bd Twos vewrépov mpocovonacbjvar emi Katadvce: THs TOO mpeoBuTépov Tiynhs TE Kal evkAeias.

Harris, pp. 12-13, from Dam. Par. 748 (Cod. Rupef. f. 21 b) ‘* with reference to the questions on Genesis.”

.

21. (Gen. ii. 19) "Hyayev 6 beds ra Ca pos Tov “Adap, ideiv Ti KaAécet avra.

Od yap éevdvaler Beds: GAN erred) votv €dwKxe TO avOparrw 7TH mpwroyevet Kal orovdaiw Kab’ 6 émornuovixds @v mépuxe doyi- lecbar, kabdrep bdnynris yrwpysov Kuet mpos emideréw oiketav Kal abopa 7a apiora avrod Tis puyfs éyyova. Davepds 5€ madw Kal dua TovTov 7a&v TO Exovovov Kal éd Hiv dvatuTot, Tovs TavTA Kar avayKny elvar Aéyovras Svowndv. “H émei EweAdov of avOpw- mou xpjoba, dia TodTo avOpwrov attra Oéc0a mpocérarrtev.

Harris, p. 13, from Dam. Par. p. 748 (Cod. Rupef. f. 21 b), > A > / /

ex TOv ev Tevéce: Cnroupevwr.

24. (Gen. ii. 21) ‘O invos Kara Tov mpodyrnv Exoracis eoTw, ovxl KaTa paviar,

GAA Kata THv Tov aicbjcewv theow Kal THY avaywpynow Tod Aoyiaopod. Tore yap ai pev aicOjoas eicravrar tv alobnrav,* 6 d€ odKETL vevpooTracTaéy ovd€ Trapéxwv Kivnow adrais hpepuet, at dé tas evepyelas amoreTrunpevar TH SreledyOar trav aicbnradv axivynto. Kal apyal vmexAeAvvrat.

Harris, pp. 13-14, from Joh. Monachus (Mangey ii. 667 = Cod. Rupef. f. 265), and Cod. Reg. 923, f. 342 b.

27. (Gen. ii. 21) *Arrotkiay oréAAerau yuri) THY amd yovéwy mpds Tov avdpar 86

mpoonKker Tov pev drrodeeduevov avTiAaBeiv tiv Tov SedwKdTwv evvoiav, THY S€ peTeADodcar, Hv Trois oreipact TysiY Mapetxe, TO AaPovre Siddvat- wapaxarabyjkny yap avip eyxeupilerar yuvaika mapa yovéwy, yuvi é Tov dvdpa mapa TOV vopwv. .

Lewy, p. 55, from Dam. Par. Rec. Rupef. f. 243, DiAwvos.

SS Post aic@nrav verba Kal 6 Aoyropds dvaxwpel ex TAY aic@jcewv ex Arm. suppl. Harris. 182

. ee a ee

GENESIS, BOOK I

28. (Gen. ii. 23) ‘Qs mpodiyrns dyoiv, ovre yeyovévar ex avvopidias ovre &K

yuvaikos, ws ol perémerta, GAAd tia dvow ev peBopiw Kabdrep amo aumédov KAnpatidos adaipeBeions eis Erépas aprrédou yéveow.

Harris, p. 14, from Dam. Par. 748 (Cod. Rupef. f. 21 b), ? A > / / ex tav ev L'evéces (nroupevwvr.

29. (Gen. ii. 24) Aco dynow: “"Evexev tovrov Karareiber avOpwros Tov marépa Kal Hv unTtépa adrod Kal mpooKoAAnOyjcera mpos Tv yovaira avrod: Kal égovrat dvo eis odpKa pilav ”’ | page

. TO evadéaratov Kai aicOyriuKwraTov, ev @ Kal TO adAyeiv Kal 70 HdecOat.

Harris, p. 14, from Dam. Par. 748 (Mangey ii. 654—=Cod. Rupef. f. 21 b), ek rév ev Tevécer Cnroupevwr.

31. (Gen. iii. 1) Dpdvipos Sé exAHOn 6 ddis Ste TO Aoytxov Cov Tov avOpwov

Kal tT@v addAwy ayxwoia dtadépovra eEarrarav eueAdrev. Praechter, p. 420, from Ps.-Polydeuces, pp. 30, 25-32, |

(cf. Theod. Mel. p. 7, 31-32, Cedr. p. 10, 10-12).

32. (Gen. iii. 1) "Apa Se Kal 6 odis TH Kata mpopopav Adyw expyoato; od

mavrws, GAN of mpwrdmAacto. ate Kakias OvTes apuyels aKpt- Beordras elyov tas aicbjcers Kal troAd T&v juetépwv dcaddar- Tovaas WoTE TIV aKory avTav mdons Urapyew dwvis dxovoTiKhy.

Praechter, pp. 416-417, from Ps.-Polydeuces, p. 32, 8-12 (cf. “A Log. p. 910, 16-20, Theod. Mel. p. 8, 4-8, Cedr. p. 10, 12-16).

41, (Gen. iii. 7) ‘Os yap dds 6 Kapros THs ovKAs, Tpayd Kat mKpdrarov TO

pvdov, ovtws aoa duapria ev TH mpdéer Seixvurar Hdeia, pera d€ Tatra ddvvnv Tmapéxer TH wempayore.

Praechter, p. 417, from Ps.-Polydeuces, p. 36, 13-16 (cf. Sym. Log. pp. 911, 28-912, 2, Theod. Mel. p. 9, 10-13, Cedr. p. 14, 19-21—“ stark verflacht ”’).

51. (Gen. iii. 19) Té €orw “ Ews rod éemorpépat ce eis ri yiv

183


e€ fs eAndOns ”” ; od yap ex yijs SverAdcbn povov 6 avOpwros aAAa Kal Geiov metparos. "Ered be od Suepervev adidarpodgos, mpootagews Geias hAdynxe

Kat 708 KpetTTovos p€pous dmrorepvomevos ovpavopimnrov moAreiav dAov avr ov Tpoaeverpe Th YD- Ei pev yap dperhs, res aBavariter, €paoris eyeveTo, mavTws av €AduBave KAfjpov Tov ovpavev" émevd1) Sé Hdoviv elyrnoe, b° Fs Wuxexos Oavaros émyiverar, TH yh mpoceveunOn.

Harris, p. 15, from Dam. Par. 748 (Cod. Rupef. f. 20 b), > ~ > / /

ex Tov ev L'evéoes Cnroupéevwr.

55. (Gen. iii. 22) Odtre evdvacpuos otre dOdvos

mept Oedv: xpirat dé mroAAdKis dvopacw evdvacrtiKois 7) Siavon- TiKois Kat avadopav émi To ‘ ws dvOpwrros ” xedaAaov. Aurra, yap, ws moAAdKts ebqy, cory Ta dvwrares xepddara TO pev “* ovK ws avOpwros 6 beds,” To dé “ ws avOpurmos mavdever Tov vidv.” To ev mpdrepov efovaias, TO de dedrepov TaL- deias Kal eicaywyfs éorww.

Harris, p. 15, from Paral- lels of Joh. Monachus (Man- gey ii. 669 = Cod. Rupef. .)s éK tav abtav=ex tod BP’ Trav ev Tevéces (ntnuatwv.

59. (Gen. iv. 2)

“AMos d€ gnow ws ovK év- Soudter 70 Oeiov Kav evdoraort- Kois ovopact xpijrac. Aurra yap core 7a dvwrare xepddava, TO pev “ ody ws avOpwros 6 Beds,” To be “ws avOpwros madever Tov vidv, ovTws KUpios 6 Beds madevoe. oe.” TO pwev odv mpd- Tepov efovaias €oTi, TO dé dev- TEpov madeias Kal eLaywyts, iva Kal TO Exovovov mapeiceAOy. To yap “ unnote” ovK EoTw errappoTteptopos TOO Beod GAN’ dvadopa pos avO purmov Tov emrapporeplariy Th pce Kal pajvupa, Tod TrEpL éxeivov maBous: érav yap mpoonéon Twos pav- Taoia, Tpla ed0ds emvyiverat, dadopyn ex TOO pavevros, OppAt) mpos TO paver, Tpitov evdouac- pos apdikduys avrvom@pévns Tis puxfjs, ei?” aiperéov cite ane _ Upos 5) TodTO TO TpiTov

‘ unmote’’ avadbéeperar. ° Wea, pp. 36-37, from

Procopius 225 B.

“Opa S€ Hs ev pev TH yevéces tov Kdiv mpoérate Kata taéw

184

GENESIS, BOOK I

Thy xpowxyv, ev d€ Tots emrndevpact mporatre. Tov dixavov Ta yap euipuxa Ta@v aupdxeov T@ Tijs picews Ady Svadeper, Kal q TOLMAVTLKT) mpooyuderar THY éavtod Te Kal €ppnOn de yewpyos 6 Kaiv, aan’ epyalopevos Ti vive, aotetos kata Tov Nae, dotis yewpyds, ovK épyarns eipynrat.

Wendland, p. 37, from Procopius 233 pb, *

ddAcwv apxyy. 0K Od yap Hv

ss QOOr ET. oder sein Gewahrsmann benutzt vielleicht am Schluss ein verlorenes Stiick der Quaest.”’

60. (Gen. iv. 34)

“Opa Toivuv prdavrou Kai prrobeou Svadopay- 6 wey pe? TE pas adn’ odK evOds kal amo Tov KapTrav, aA’ ouK dao TOV mpotwv Kal TOUTwY éorl dua- voweds mpos Oedv _Tovadrn yap OQvoiar 6 b€ Ta TpwrToroKa pndev pedAAjoas Kabtepot Kai Tov mpocevexOevtos TravTos Ta- paxwpet TO Des erreioe* yap & debs 2 emt Tots dwpois adrod: Beopnrixés, od Svavopeds ye yoras. “Opa S€ Kal ort doov ek THS Tafews apfapevou mpo- tov, Tod Kaiv Sevrepov penn Tat Aéyov" “ éreidev O Beds € emt "ABed, emt d¢€ Kaiv Kal Tats Bvaiats adtod od mpocéayev.’

Wendland, p. 38, from Procopius 236 a.

61. (Gen. iv. 4-5)

Oitws ofwac Ta. TpwrToroKa xabvepaiv 6 “ABed® prrdbeov padov 7 piravtov THY €avTod ouviarnat mpoaipeow. ‘Eaur@ dé 6 Kadiv amove po Ta. yevrn}- para Kal Ttav devtepia@v® doe- Bas tov Oeov afiav TH Kai pel” puepas adda pr) €d0dws mpoceveyKeiv didavros paAdov }) piAdBeos eeAeyxerar.

Praechter, p. 418, from Leo Grammaticus, pp. 244, 34-245, 21 (cf. Theod. Mel., pp. 11, 18-12, 13, Ps.-Poly- deuces, pp. 44, 8-46, 11).

Otirws vx H Takis TO Tpwreiov adr’ 7} yraun xapilera. Wendlan

@ émeide Wendland : > Kabepayv 6 “ABeA edd. :

, p. 38, from Procopius 236 a.

emrevd7) codd. Kabtepodv(ra) tov “ABeA codd. :

Kabiépwoev "ABeA Sym. Log., Cod. Vind. 91. © Sevrepeiwy corr. Praechter.

185

APPENDIX A,

62. (Gen. iv. 4-5)

Znrav tive d1a- péper ddpov Quotas, pov evpioxw Ot oO pev Ove emBduoupel, TO pev awa TO Bape mpoxewy, Ta S€ Kpea. oixade Kopilwr 6 be Swpovpevos GAov Eolke — Tapaxcpetv 7@ AapBavovri 6 Pdvovrt. prev ovv pidavtos duvavopeds olos 6 38, Kaiv, 6 d€ piAdbeos Sw@pntar olov® 6 "ABed.

FADIT IS, Di VD, from Cramer, Ca- tena in Heb., p. 580 (Cod. Paris, 938).

64. (Gen. iv. 7)

Avadépet be b6- O@uvaias, OTe oO

pev Ovewv eémdvarpet TO pev alua TO Bw- H@ mpocxéwv, Ta 8€ = Ta Kpéa olkade Kopi-

ec A Cwv, 6 S€ Swpov-

2) 4,0 feevos OAov mapaxwpeiv T® Aap-~

Wendland, p. from Pro-

copius 237 B (cf. Gennadius, Cat. Lips. 108).

GREEK FRAGMENTS

"Eouxe yap émdc- aipetv 6 Owy Kal Td pev alua T@ Ovar- aornpig mpoxéew, °

d€ Kpéa oixabe amoKopilew,? 6 Se Swpovpevos mavTn? 7® opBavovrs ma- paxwpet TO Sapov.

raechter, pp. 418, from Leo Grammaticus, pp. 244, 34-245, 21 (cf. Theod. Mel. pp. 11, 18-12, 13,

” E€OLKE

Ps, - Polydeuces, / pp. 44, 8-46, 11).

(a) _ OpOn S€é Siaipecis Kai tours ovdev érepov €oTw 7 rages Kal” nv 6 Kdopos Sedqurovpyyrat. Kai TavTny bet KaTa TavTa Tod Biov pyretobar Ta mpadypata Kal pdAvoTa ev xapitwv apoifals.

Wendland, p. 39, from Procopius 237 p.

(6) To pev obv edxapioreiv TO be@ Kal? éavro? opbds € Exov €ort, TO O€ pajre Tpare PATE €k TOV mporTenv dmrapxomevov extov. Ov yap Set ta pev mpeofeta THv yéveow €avTH, TA de devrepa TH ayevntw mpoo-

@ SwpyntiKds ofos con. Harris.

To evxaptoreiy bee Kal éavro opAds EXov €or: 70 de pajre mpa@tov pare ek TOV mposTenv d.mapXxopevov pexrov. Od yap det Ta wey mpeoBeta év Th yeveoet tibévar,” ra d€ dev- Tepa T@ Swpynoaperw Oe mpoo-

> 6rov Mai. ° mpooxéwv Theod. Mel. et Cod. Vat. 163.

@ xopilew Ps.-Polydeuces. ¢ edd.: zavri codd.

t rouy Wendland : 76 py codd. 9 éavtro Wendland : éavrov codd.

* é€avTr®@ 7Wéva con. Harris. 186

GENESIS, BOOK I

véwew, Omep e€ dAnbeias odK €orw edxaptorety.

Wendland, p. 39, from Procopius 237 p (continuing frag. (a)).

65. (Gen. iv. 7)

To pa) auaprdvew pndev ro maparav peywotov ayabdv: To dpaptavovra evTpamivar ovy- yeves exeivou, vewTepov, ws av Tis €lmol, Tapa mpeaBUTepov. Eloi yap of émi auapravopevors

¢ a. % / > / Ws ent Katopladpacw dyadno- / ~ 2.2 peevor Svoiarov, wGAdov S€ avia-

TOV vocov ExXOVTES. Harris, p. 16, from Dam.

Par. 751 (=Cod, Rupef. f. 46 b), é« trav ev Tevéce Cnrov- peeve.

66. (Gen. iv. 7)

dépew. “Hide eoriv enidnmros dtatpeats, arafiav twa tafews elonyoupern.

Harris, p. 16, from Joh. Monachus ( Mangey ii. 668 = Cod. Rupef. f. 269 b).

Méytorov pev yap ayabdv 76 pndev apapreiv, devtepov S€ 76 evTpamfvat Tots auapTipacw: 6 0€ dia THY arysiav, od TH dpapriav AeAvrnTo.

Wendland, p. 39, from Procopius 237 pb.

Ols avriAéyovres Erepor od mrepi Tod DeoceBods Aéyew daciv, ddAa mept Tod mpaxOevros Epyov. Dyai yap adt@ dre rovrov Tod acefr}- patos 1%) amrootpody Kal 7 Saadood mpos o€ €otw, iva TO éxovatov mapaoTnon ‘* Kal av,” atv, “apfes adrod,”’ mpa@ros yap aoeBeiv Hptev™ Emerar 5€ ws Kpnmid. TH doeBeia Kai Ta Aourwa mAnupeAjpata ws e€apxov Kal yEepova mavTds adiKyparos éxovaiou Todrov® elvar.

Wendland, p. 40, from Procopius 240 B.

68. (Gen. iv. 9) IluvOdverar Beds: rod "ABeA 6 ddeAdds cov; Ody ws dyvodv: tovyapodv apvovpevov TAeyéev: add’ éemoxomijs

mpos tatpeiay avrov afidv Kat efrotav adbrov tO peyébe Tod TrAnppeAnpatos Kal mpddaow peravoias didods Kal decxvds 5c’ SAns Ths vopobecias ws map’ Huds €ore Tad Lara 6 pev yap aKwy mpagas duodroyel ovyyvwpny aitdv, 6 d€ exdw apveira.

Wendland, pp. 40-41, from Procopius 240 p (‘* Das philo-

@ F#péas ex Arm. con. Wendland. > rodro Cod. Aug.

187


nische Original ist zum Teil erhalten in Barberinus VI 8 f. 82 unter dem falschen Titel diAwvos émucxdmov: ody ws ayvodv Tovyaposv Tov apvotpevov bis d0ds ohne Abweichungen vom Texte des Pr.’’).

69. (Gen. iv. 9) ‘Os 8€ ris peravoias nAAd~aro TH dvaidevav cima ayvoev Kat 7 dvAak elvar Tod adeAdgod.

Kairou rerrdpwv dvtwv avOpamwv, ods eixds Hv pnde moppw Niav adAjAwv Kabicacba, Kal mavtos pGAdov tov adeApov dudAar- rew ddeirovtos, ett 5€ Kal ABeov Secxvivros brdAnypw TH pH vopi- lew mavra tov Deiov epopav odbadpor. Wendland, p. 41, from Procopius 241 a.

70. (Gen. iv. 10)

Tid’ eorw “ dw- 4 @ a > v7) alpatos TOD adeA-

god cov Bog mpds pe eK THS yas”;

/ OYPATLKWTATOV €oTw: TO yap Oetov ootwy pev vrakover, Kav TeAevTHOwWsL, Civ abrods brroAap- Bavov riv dowparov

/ \ \ 7, Cav, evxyas de dav- Awv damootpéperat, Kav evetia xpnowv- Tat, vouilov avTovs

‘ > ~ / tov adnO4 Biov Te- Ovdvat, TO o@pa olov tuuBov ept- dpépovras, @ TH mavdbALov wuynv ey- KaTwpvtav.

Lewy, p. 55, from Dam. Par., Cod. Len. f. 277, DiAwvos ‘EBpasov (cf. Cod. Barb. f. 82°, Cod. Mosqu. 124"), 188

Atkaiwy yap én- axove (sc. 6 Oeds), Kav TeAeuTHoavres dow, ddixwv sé Kal adras amootpéderat Tas evxds* TOUS meV yap Kal reOvedras vevouike Civ, Tous dé Kal Cdvtas tiv GAnOA KéKpike Te- Ovnkevar Cwnv.

Praechter, pp. 419, from Leo Grammaticus, p. 245, 27-30 (ef. Theod. Mel. p. 12, 18-20, Ps. - Poly - deuces, p. 46, 15- 17).

.

Dnciv 6 Beds: “* dwvi aiwaros Tob > ~ ~ adeAgod cov Bod mpos pe.”

Avvarov 8€ Kai To > \ ~ ~

alua avri tis buys evratda eiphaba, kat €o7T. doypari- KwTaTov' TO yap Deiov doiwy pev tr- akovet, Kav TeAEv- THowo., Civ avdrovs e , ‘ drroAapBdavov v > 4 /

abavarov lw, ev- ‘ A , xas be avAwv

amooTpeperat, Kav eveEia xphowvTat, vouilov avtovs Tov a Biov reOvavat.

endland, _ p. 41, from Pro- copius 241 a.

a ee ee ee ne

GENESIS, BOOK I

72. (Gen. iv. 12) Adyrov_ dé, paotv, €orl Kal Todro xabodAukuwrarov- mart yap

pavryp TOY KaK@v TO pev 78 MpoceEaTt, Ta de pérner: Ta pev ody péAdovra ddBous, ra S€ zapdvra Avras epydlerar.*

Wendland, pp. 41-42, from Procopius 241 p (‘‘ Das philonische Original ist erhalten in Barb. VI 8 f. 83 a6

73. (Gen. iv. 13) OvdK Eort cupdopa peilwv 7d adeOfvar Kal KataAedOfvas bd

Geo. Wendland, p. 42, from Procopius 243 B.

74. (Gen, iv. 14) Tiva 5€ déd0rxev 6 Kadiv pndevos dvros mAiv avrod Kal Tdv yovéwr;

[pocedoxa dé, pact, Kal vy ek TOV pepav Tob Kdgpov eniBeow dmep én” apeneia yevoueva” ovdev Hrrov dptverau Tovs movnpous, elra Kal THY a0 TOV Onpicov Kal épmerav emBovdyy, & dep i) pots ent Tiywpig TOY adikwy eyevynaer. ¢ “lows d€ Kai THY a7ro Tay yovéwy tiow trovoel, ols Kowdv mévOos mpocéBadrev ayvootar Tov Odvarov.


76. (Gen. iv. 15) To pev yap Teheuriica TOV ev T@ Biw movnpav emdyet Thy

kardmavow: 76 8¢ Lav ev ddBw Kal Adan poplous emdye Tods odv aicOjce? Pavarous.

Praechter, p. 419, from Leo Grammaticus, p. 246, 11-13 (cf. Theod. Mel. p. i3, 10-12).

77. (Gen. iv. 23) pev Kaiv,® érredi 70 péyeBos Tod ayous Ryvonce, Tod pn-

démore mepimecciv Oavarw, tipwpias dSidwow amdAovorépas. ‘O

dmepydlerat Cod. Barb. yevoueva. Wendland : P iyssrea codd, tiva... yg » Cat. Lips. 112, ’AdyAov. ouvarobycer Theod. Mel. : ev oweabijoes Sym. Log., Cod.

Vind. : €v atcijce con. Praechter. * add. tows Cod. Reg.

a

b

c

a

189


Sé pupnris éxeivov, pi) Svvapevos eis THY adriv* arodoyiay Tis dyvotas cupduyeiv,” SexamAds® eikdrws vropever dixas. . . + Ava tobro “‘éx Sé Adpex €BdopnKxovraxis émra’’> Sia THv eipynpe- vnv airiav, Kab’ qv 6 Sevrepos ayaprwv Kal pi) owdpoviobeis 77 Too mpondiKynKoTos Tyswpia THY TE exeivou TavTeA@s avadéxeTat dzrAovorépav otoav, Kabamep ev apiOuois ai povades Exovot, Kal moAuTAacuwtépav,* opovoupevny tais ev dpiOuois Sexacw. Hv yrwoayav Aduex Kal? éavrod.°

Harris, p. 17, from Dam. Par. 776 (Cod. Rupef. and Cod. Reg. 923, f. 356 b).

79. (Gen. iv. 26) ’"EAnis éote mpomdbea tis xapas’ mpo yxapas, ayabady ovca

mpoodokia. Harris, p. 17, from Anton Melissa (Patr. Gr. 136, col. 789).

81. (Gen. v. 3) Kai 76 pev ex Kaiv yévos péxpe rovrou prjnpns THs ev BiBrAors

Héiwrar, Tod 5€% dpiWuod THv matépwv" amoKexnpuKrat, iva pode Tois mpwrois ein ovvratrépevos pnde Tav €bqs adnyoupevois,* dua S€ TO Tis mpoaipécews aypiov womep emi THY GAoyov eK THS Aoyixis ddcews eEwpiorar.

Praechter, pp. 419-420, from Ps.-Polydeuces, p. 54, 9-14 (cf. Leo Grammaticus, p. 246, 26-29, Theod. Mel. p. 13, 94-27).

85. (Gen. v. 23-24) .. "Hdn tues ayixopor yevodpevor xadoxayabias Kai €Amida

mapacxovTes vyteias eis THY adrtiVv eravéotpesay voor. Harris, p. 17, from Dam. Par. 784 (“‘ apparently as é« tadv

ev "EEddw Cy7rnudrwy, an easy confusion ”’).

* avrnv om. Cod. Reg. > xaraduyeiv Cod. Rupef. © §umrAa&s Cod. Rupef. a E * ryswpia ... wodvtAacwrépav] tyswpia od pdvov TH éxeivov

mavrehas avadéxecbat GAAA Kai 7oAd rAELoTEepav Cod. Reg. ‘ qv... €avrod susp. Harris. ? Harris: yapa codd,. * rod d¢ Praechter cum par.: xal rod Ps.-Polydeuces. * apwrwyv Sym. Log. et Leo Grammaticus. * adnyovpevos mal. Praechter cum Sym. Log. et Leo.

Grammatico.

190

‘e

GENESIS,

89. (Gen. vi. 1) *Ael Bavovar Thy dikny ai Tob Ge0b xapures.

Tponyovpevov TO evepyereiv, TO Se Koddlew émropevov.

BOOK I

“"Epyov yap avr@ Dire? dé,

orav pe. n peydAa ovvicracba Kaxd, peydAwy Kai trodA@v aya- Oav adbovia mpoyevécbat.

Harris, p. 18, from Joh. Monachus (Mangey ii. 670), ex tav ev HEddm Cqroupevew.

92. (Gen. vi. 4) Tvevparical Tav dyyéAuwy ovatat eixalovrar d€ modAdKis

avOpwmwv idéas, mpds Tas broKemévas xpeias HeTapoppovpevor. Harris, p. 18, from Dam. Par. 309, 772, ex rod a’ trav ev

Tevéces Crrovpkvov.

93. (Gen. vi. 6) "Evtot vopitovor perapeevav eupaivesbar mept 73 Oeiov dia av

dvoudtwr: odKk ed d€ drovoovat. Oeiov, ovre To : even dn és

Xeopis yap Tod 7) TpérecBat TO ouTEe TO evevonaer ° dnAwriKa

perapedeias €oriv—r0 be Deiov drpemrov—aWW’ axparpvods do- yeopod TEPLEGKELpEVOU TIV aiTiay, is evexa erroincev Tov avOpwrov emt THS vis.

Harris, p. 18, from Joh. Monachus (Mangey ii. 669), ex ta&v PB’ Tay ev Tevéoe: Cnrnpdarwr.

94. (Gen. vi. 7)

Ava ri avOpwrov ameAdv dmaXeixvar Kal ta GAoya mpoo- SiapBetper;

Avore ov Tponyoupevers bv éavra yéyove Ta dAoya aAAa xdpw avOpuimwv Kai tis Tov- To pecias, cv Srapberpo- pevew etkdTws Kal exeiva ouv- Siapbetperar, panere ovTwy bv ods yeyove. [Ex rovrou dfjAov Ore da Tov avOpwrov mavTa Ta

Awa ri drevAdy tov . av parrov amraAeibew* Kal ta ddoya® mpoadiapbeiper ;

“Ore ov mponyoupevers bv éaura yéyovev Ta ahoya dAAd xdpw dvO posmrony Kal THs ToUTwY Urnpectas, dv diadbecpopevwv elKoTws Kaxeiva ovvd.adbeipe- Tat, pnkér dvtwy tadv &’ ods yéyove, cuppetpobvros Tod Veod Tov apiOuov THv awOncopévwr

* e Cod. Barb. Wendland: dmadeifba vulg. > Nowra Mai, Aug.

191


laa éyévero: 810 Kal amoAdv- pevov Tod Seandrov ouvardA- AuvTat Kai avTd, ovppeTpodvTos tod Oeod tov apiOuov TaY cw- Onoopevwy Cawv mpos Hv xpetav tav dvdaxOnoopevwr avOpwimwy woTep odv Kal am’ apxfs Svo dvo0 Exticev.]*

Harris, pp. 18-19, from Cat. Ined. Cod. Reg. 1825 (Mangey ii. 675), and Cat. Mus. Britt. Cod. Burney 34, f. 35, Didwvos ‘EBpaiov, ef. Cat. Lips. 1, col. 141, ‘* where it is attributed to Procopius.”’

95. (Gen. vi. 7)

avOpmrwv, worep obv Kal am’ apxjs Svo dvo0 Exricev.

Wendland, p. 47, from Procopius 272 B (cf. Theo- doret, Quaest. in Gen. 1, Chrys. Cat. Lips. 142).

“Ort 8€ tis Kaxias KoAalouevns % aper Siacwdlerar Node ded7yjAwKev.

Wendland, pp. 49-50, from Procopius 292 a.

96. (Gen. vi. 8). . a / , € a ‘ ~ ~

. Os Aéyerau xdpw evdpeiv mapa TH Ded. € ~ u > > / > / > A e / Qs t&v dAdkwy bv adxapiotiav aroAwAdtwv od yap ws xapw

AaBav ex Beot—Kowov yap totto mavtwv avOpmmwv—aAr’ érel /, > 4 , LA \ A /, > ~ /

povos evxaptotos Suehavyn. “Hider S€ Kal ydpitos afiwOjvar Deias ‘ ~ /, /

TOV TOU véou yévous KaTaptavTa: peyloTns yap xapiTos apx7nv Kal tédos avOpwmwv yevécbar. Aw xal dao r&v aperav adrov yeveadoyet: Tod yap orovdaiov To mpos aAjbevay yévos €oTlv apern.

4 a

IIpos ov kai dnat “ karpds tmavros avOpwrov jKeu evavtiov €mod. a~ 99 ” \ *O\ Ovtws yap ovdev ws adixia mpos Tov Bedv éevavriov.


99. (Gen. vi. 12) _Kaddis dé kai adpka Kivouperny Aéyer thy ev dbopa Kwet yap

tas ndovas 7 capt Kai Kweirar dnd THY over, Aris Kivnots airia yiverar Pbopas tais puyais ws % eyxpdreva owrnpias.

Wendland, pp. 55-56, from Procopius 269 p. >

2 *EK trovrou . land.

192

. . exticev] e Cod. Barb. vi. 8 add. Wend-

GENESIS, BOOK I

100. (Gen. vi. 13) Lae! > / ‘ / a“ ¢ , ~ ~

(a) Ovdev evavTiov Kal paxopevov Tais oowrarais Tod Geob duvapeciv eoti ottws ws ad.Kia.

Harris, p. 70 (identified by F riichtel), from Dam. Par. 787 (Cod. Rupef. f. 238), €« tod B’ rdv ev Tevéce: Cnrnudrov.

(b) ‘O xaspos mapa tots dav- Aorépors vopilerar elvar eds Tov dvTa OvTws mapakaduTTo- pevois . . . Kai Beorhacrowv- Twv Kal e& evavtias Tibevre T@ ahn Bet bea TO Aéyew TOV Kaupov aitiov Tév ev TO Biep mpaypatav eva. Tots yap evaeBéor ov Kaipov aAda Geov map" od} Kal of Kawpol Kal of Xpdvou: may altiov ov mavTwy a. a povey ayabav Kal tav KAT apEeTHy’ Ws yap apéroxos Kakias, oUTwW Kal avaitios.

Harris, p. 19, from Cod. Rupef. f. 193, Dirwvos trepi kooporoias. ‘* The last sentence also in Pitra (Anal. Sacr. ii. 307), from Cod. Coislin. 276, f. 238, and again in Rupef. 222 b.”

@ Num.

SUPPL. II

*"Emayer d€ Kal TO THs evav- TUboEWs aitiov TO mAnoBivat Thy viv dduxias. Kai ézei beds 6 Kalpos mapa Tots pavarous vopilerar, Setkvuow ws Karp@v kal xpovwv avTos montis Kal tovtois dpov evTidnow, woTe Kal aAAaxot dnow: “ adéornkev 6 Kaipos am’ avTar, 6 be KUpLoS év Tpiv. eR SES Foe “ Kaupos nKee”’ onpaiver TH otovel oup- mAjpwow TeV TapTnEveny pel’ Hv 6 Tis Sikns Katpos.

Wendland, pp. 50-51, from Procopius 292 a (Wendland adds a passage as “ vielleicht ... auch aus Philo,” but this seems doubtful).

xiv. 9.

193

GENESIS, BOOK II

5. (Gen. v. 15) ¢ c / > ‘ LA / > a A > (a) “Ort 6 tpidxovra apiOucs pPuvoixwrards eoTw, 6 yap ev

povdo. tpids, Todro év Sexdou TpiaKkovrds. . . . LuveornKev ek TEaodpwv TOV amo pwovddos <Efs Terpaywrvwv a’ 9’ O is’.

Staehle, p. 63, from Joh. Lydus, p. 55, 10-13.

(6) Avvarov ev tpraxooTr® eres adrov avOpwmov mamnov yeve- oa: 7Bav pev wepl tiv TecoepeckadeKdTnv HALKiav, ev H omeElpeL, 70 S€ omapev evros eviavtod yevopevov, madw mevrekadeKdTw ETEL TO GpmoLov EavT@ yevvar.

Harris, p. 20, from Dam. Par. 314.

9. (Gen. vi. 17) Cf. OG i. 94.

10. (Gen. vi. 18) "AvOpwrrot ev KAnpovopotvrat 6rav pnKért Bow aAAa TeOvGaw,*

> b€ Beds aidios @ 6i8 D KAy i is [Cav aei]® 0 d€ Beds atdvos Wv peradidwor Tod KAjpov Tots aodois [Cav dei] evppaivopevos abth TH mepiovaia. © .

Lewy, p. 56, from Dam. Par. Cod. Rupef. f. 136%, ®iAwvos.

11. (Gen. vii. 1) (a) IIp&rov evapyis miotis. ére 80 Eva avdpa Sixavov Kai Gavov

moMoi avOpurrot adlovra. Aevrepov émawet tov Sikaov avdpa WS MN Movov €auT@ mepimemounkdta apernv, GAAa Kal mavTl TH oikw, du’ jv airiay Kal owrnpias agwodvrar. TlayxdAws 8€ Tovri mpocerén dru “ae eldov Sixarov évamov euod.” ‘“Erépws yap

* adda reAvdow ex Arm. et Ambros. ins. Lewy. : > Cav det (ex marg. ad didvos) recte secl. Lewy.

°* aurf TH mepiovaig.] avrdy 7h xrice. ex Arm. con. Lewy. 194

Eon, yea yO AL orl an ee ae

GENESIS, BOOK II

av 8 pevrrot Boripudtovor Tous Bious Kal érépws 70 Oeiov, of pev ex tav davepa@v, 6 S¢ ek Tav Kata ux dopadtrwv Aoyropdv.

Wendland, p. 48, from Procopius 280 B-c, Cod. Barb. vi. 8, f. 101.

(0) Kai ro “ €v rH yeved Tavry; . va PTE TAS TMpdOTEpoV KaTa- Kpivew Sox pyre tas adOis amoywaoKer. Wendland, p. 52, from Procopius 293 B.

19, (Gen. vii. 2-3) (a) ‘O yap Kat’ avr? dprBy.os dpuyns €ore Kal GunTwp, HE

yevv@v pare VYEVVpLEVOS WS ExacTos tav ev TH Sexads apiduar. “OOev Kai ot [lvbaydperot pore THY entrada avaridevrar.


(6) “Qore 6 6 So dprBwos od xabapds, mpa@rov pev ore Kevos éort Kal ou vaoros, TO de pa) mAfjpes ov Ka apov . .. apx7 dé daretpias Kal dvadrnTos, darecpias pev dua. THv dAnv, dviadrnTos be dua Tous érepounKes. . . . “OBev of madaol ws vAnv Kal EerepdrnTa THv dvada mapadaupévoucr.


(c) ‘H & 7@ gavrw Kkakta Siduporoxel. Arxovous yap <Kai> emapporepys 6 adpwy, Ta apiKra. puyvos, Kal pvpav Kal ovyyéwv Ta StaxpivecBar duvdpeva., Towadra ev pox xpwpara emipepwr, oldzrep | 0 Aerpos ev TH odpare, puaivwr Kal Tovs byveis Aoyiopods dmé tav Oavatotvtwr dpa Kal dwrdvrwv.

Harris, p. 20, from Joh. Monachus (Mangey ii. 663 =Cod. Rupef. f. psi - 138 b).

(d) . ° Tip quetépavy Tod odparos ovoiav yewdy br- épyovoay i elodmrav mepropabijvac xp?) TVEULATUKTS Kal owlovons emueAetas °* otvopA vylaes pev yap Kal opopayias Kat Aayvelas Kal auvdAws vyp@ Kal Svappeovre Biw xpedpevor vexpopopodpev ovv TH puxh kal 70 o@pa, €av de amroorpapapev T&v mabey tov BopBvopov, Candopoduev Kal” Exarepov.°

Lewy, p. 57, from Dam. Par. Cod. Const. f. 501%, Pidwvos (** mit christlicher Tendenz tiberarbeitet re

© pOuxcsrarov yap vo ex Arm. con. Lewy. > -mepropabiivar os womep Cou € Epnpov ex Arm. con. Lewy. © gay 8€ 6 6 Deds éAerjoas, doar pen tav rabdv tov karaxAvapov

Kal gnpav dmepydonrat Tv Fs UXT, dpfera Cwoyovetv xal vxodv TO BS kaBapwrépa puxf, is 7 copia KuBepyyrns éoriv ex Arm. con. Lewy.

195


13. (Gen. vii. 4, 10)

Me@” énra dS€ tod eiceADeiv Huepas 6 KatakAvopos yiverat, rod diravOpwmov Beod 8ddvTos adrots dvaywpnow eis weTdvorav dpapTnudtwr op@ow advroxpy- pa mAnpn THYv KBerrov avert pupov yas Kal TO emverKkes deixvutar TOD Deod rHv modverH poxOnpiav trav avOpmmwv ém- Avopevov Tots jeravoodaow Huepars dAtyas. “Hore dé 6 En7a apiOos vrduvnua THs TOD Kdopouv yevecews, evapyas dy- Aotvros Tob Deod Stu avrds eiue Kal TOTE KOGMOTOL@Y Kal TA [47) évra dywv eis TO evar Kal Ta vov ovra diadbeipwv. >AAAa Tod pev airiov ayabdrns €uyn, Tod d€ Ta&v evepyernPévTwy acéBea.


14. (Gen. vii. 4, 12)

Ava ri peta 76 eiceOeiv extra jpepar Siayivovrar, pel” ds 6 KaTaKAvopos ;

IIp&rov dvaywpnow didwow 6 tkews eis perdvovay apaptn- patwr, wa Beacduevor TH KiBwrov avTippov ys evexa Tob Kaipod yevomevny Kal Ta Tav Cowv yévn Ttapsedovoar, dv éfepev 7) yh TA KaTa pépos elon, muoTevowou pev TH TeEpl To} §=KataKkAvofiod pvypare thv S.apBopav evAaBnbevtes, KabéAwor S€ do€Bevay Kal Ka- kiav amacav. Aevrepov tiv drrepBoAnv THs emenkeias Tod cwThpos Kal evepyérov mapi- oTnow evapyas TO Adyrov Thy moAveth moxOnpiay Tav avOpw- mwv eémiAvowevov Tots peTa- voovow Hpepais oAiyats.

Wendland, p. 53, Cat. Barb. vi. 8, f. DirAwvos émtcKoTrov.

from 103’,

a

“Obev Kat “Aprepis A€éyerau amd Tob apriov Kal tALKod apiOyod (sc. Sevrépa Apa). Tob évds. apibuds .

To yap dpriov pécov SiaonGrar Svarpoupevov Movos 8€ dd.aiperos 6 meEpiTTos.

. . TeTpaywvos, avy?) Kal das e€ ladrnros mAeupdv ‘O pev yap appnv

, c Se OA ¢ / 4 \ / ” 8 A ‘ ovveotus, 6 d€ Ofdus ErepounKns, vdKTa Kal oKdrov Exwv dia THY > , € A e

avicdtnta. ‘O dé érepounkns THv ev eAdtrova mAevpav €AdTTova »” - A A

e€xer evi, THY Se peilw mrepirrorépay Evi. Staehle, p. 23, from Joh. Lydus, pp. 23, 21-24, 7.

Po

15. (Gen. vii. 4)

(a) Tiéori “ eEareibw racav A bl] ,

Thy eLavdoracw jv éroinoa ad mpoowmov THs yhs’’; 196

GENESIS,

Ti dacs odk “* amo Tis vis” GAN ** Garo Too Tpoowmov Tis yas’; tovréote THs emupaveias iva ev T@ Baber 7 Cwrixr dvvapus Téav oTEppaTonv dhe otca puddrrnrat owa Kal atra- Oijs TavTos Too BAdrrew dvva- pevou" THs yap idias mpobécews ovK em€Anara 6 mounTys” aAAd Ta pev dvw Kal Kat’ avriy THY empavetav kwovpeva pbei- pet, Tas de pilas Buvbiovs® &G mpos yéveow adAAwv.

Harris, p. 21, from Cat. Burney, f. 35 b and Cat. Lips. 1, col. 144, DiAwvos

BOOK Il

Ilé@oav 8€ tiv avdoracw ovK aro vis eEaNetipew | an’ ie dare mpoowirou,’ ” Aéyer, “ THs vis,” Toor’ €oTt Tis emaveias, ¢ iva ev TO Baber 7 Swruny ddvapus Tav omeppatwv drwy dvdAdr- THTAL.

Tas yap pilas Bubious €& mpos yéeveow aAdwv.

Wendland, p. 54, from Procopius 296 c.

emioKOTrOU.

(6) Oeomperas yap 70 “‘ eEadeiibw” womrep Tv amaXe- dopéevwy Ta pev ypdppara atraAei- govrar, ai d€éArou be Svapévovow" 7 pev yap daaeBis yeved ef levrrar, To de kata diadox7yv Tis ovoias yévos due- Tnpyon, as dixaov.

Harris, p. 21 (=Pitra, Anal. Saer. ii. 313), from Cod. Vat. 748, f. 23 and Cod. Vat. 1657, f. 23.

Ocomperras ve 70 ‘‘ e€adeibw ”’ yé- ypamrat. Lup Batver yap emi Tav <am> a-

Acihopévwy Ta pev ypdypara adavi- Cecba, tas dé déA- Tous H BiBrous d1a- pevew. . "Eg ob mapioTnow Ort TH fev emmoAdlovoav yeveow d1a TH aceé- Bevav amadeixper di- KnY ypapparav, trv d€ xwpav Kai THv ovaiav Tod yévous tav avOpdrrwv d.a- guddter mpos TiHv adOis omopar.

Wendland, _p. 54, from Cat. Barb. vi. 8, f. 105.

@ Bvbias Cat. Lips.

a "Arraetipa ” dé gyow, ere kal TOV dmraAerpopevenv To ypdppara, pev ada- vilerat, ai S€Arou dé Svapévovow dev exTpiBwr Thv aceBh yeveav THs ovaias Tob yevous efeicato.

Wendland, p. 54, from Pro- copius 296 c.

197


(c) Acé kal “ ri dvdoraciv” gdyow avaordce S€ avrimadov xabaipecis, To S¢ Kabarpebev od« eis array amoAAurat. Wendland, p. 54, from Procopius 296 c.

16. (Gen. vii. 5)

"Eawos 5€ Tod Sdixalov 70 mavra. Tojo TA MpooTaxbEerTa, Sedrepov 70 évTéAdecBar paAdov eOédew 7 KeAcvew att@ Tov Oedv: evréAAovTan prev yap pirot, KeAevovat d¢ Seamdrau’ brrepBaA- Aer yap emt Oeod +d mpa@rov, et Kal peya 70 Sevrepor.


17. (Gen. vii. 11)

Kara . tov THs ionwepias —_— Kapov EMLOKHTITEL O KATA-

TlAnoiov 8€ Tob Ths lonpepias Kat- pod yéyovev 6 KaTa-~

Méyas €sawvos tod Sixaiov Ort Ta mpootaxlévta mavrTa eretéAXecev laxvpoyvwpov. Ao- yiou@ Kat Geopidct d:avoia: devrepov 5é dre odK eBéder Ke- Aevew att paddov 7 evréd- AecBar. Kedevovor péev yap Kat mpooratrovat SovrAots Seomrdrat, evtéAAovrac S€ dito. Oav- paoT!) pev ody dwped Kal TO taxOjvar thy ev SovdAots Kal Bepdrrovar mapa Tod Beot rakw, brrepBodrAy Sé evepyecias €ori TO kat didrov yernOivar yernrov ayevnre.

Wendland, p. 55, from Cat. Barb. vi. 8, f. 101, ®DiAwvos emuaKOTrOVv.

EvAoyov yap Kal Tov Tod avOpamTwv yévous apxnyérnv”

KAvopos ev % Kal KAvopos ev TH wav- "Addy dvazrerrAd- Tov Tod yévous ap- Twv avéjoe Kal oabar TH Katp@ Tis xnyernv SiaremAd- yevécer trav Cadwv eapwys lonuepias.° cba daciv» 6 5€ doBepwrépay tiv “lonuepia 8 eapw7) €BdSomos pv Aéyerar ameAyv endyovros vyiverar Kal T@ EB- Kat mpdros Kal’ rob Beod ris doe- Souq pyri 6 av- cf \ Le a €Tépav Kal €Tépav > AnH ‘ ‘ ¢ emtBoAyv: S10 Kal 7

Belas eis €Aeyxov. Tore 8€ Kai

Tos A€yerar Kal ye- | mpa@tos Kal? érépav

* xa’ érépas Kat érépas Cod. Burney. bal , hal ~ ~ ° 7 yevdpxynv 7 matépa % Saws Set Kadeiv tov mpecBvraTov

exeivov ex Arm. add. Lewy. © Or fv KatdmAews 7) yi durdv ex Arm. add. Lewy.

198

GENESIS, BOOK II

to} N@e mpdaodos efopovodrar T@ mpw-

yevel Ws apx7) ovotacews devrépov KOopov.

Harris, p. 22, from Cod. Burney, f. 36 a, DiAwvos, and Cat. Lips. 1, col, 149.

yovévat Ty Onpt- oupyiav €lkos, Kal metAdo0at tov av- Opwrov. TH ody "Addu e€oporvodrat kat N@e, yeveds avOpwimwy dSevrépas dpxopevos.

Wendland, pp. 55, from Pro- copius 296 pb.

Kal érépav emPodyv. "Exel ovr" apx7) yiverau devrépas a av- Opamrwv omopas, e&- opovodrar TH mpwTw ynyevei.”

Lewy, p. 57, from Cat. Barb. vi. 8, f. 106% and Cat. Mosq. f. 157%, Didrwvos.

26. (Gen. viii. 1) Ids be # Too Née pvnabeis 6 Oeds Kai vav Kal Onpiwr,”’ YUvarKes: 7 TEKVEOV ov HEmvyT at ; Omov ouppavia mavT wy, Gvoparev od xpela moAA@v: adv 5é

T@ TpPWTW Kal TOV olKov avdyKn ovVvUTTaKovedBaL. Wendland, p. 56, from Procopius 296 p.

28. (Gen. viii. 1) Kat “ érnyaye,” dnoi, “ Kal KekoTraKe re vdwp.”

Ovn dvépep © vdwp peodrat, Kupaiver de? Kal Tapdrrerat" mada yap av Ta péyvora Tay meAayév eLavddwro. Ivedpa. Toivuv TO Deidv dnow, @ @ 57) mavra Kal yivera Kal Awa: ovK qv yap etihoyov vdwp Tocodrov avéum mavbfjvar, dopdrw-dé Kal Oeia Svvdpen. ° Wendland, p. 56, from _Procopius 296 p, with variants of

Cat. Lips. p. tas, ‘ASH ou.

a > a Tveopa Els THY yHv

29. (Gen. viii. 2) Ajjrov 8€ eorw as Tais pev mposrars pe’ Hyepars aAnKros! 1p n THS

puuns Tav bddrwv dripxe Popa, Tats d€ adAas p’ Kal v’ e€yovca

@ cai N&e pera thy Tob KatraxAvopod dbopay mparn Tod yévous ex Arm. add. Lewy.

> Kal’ dcov duvarov ex Arm. add. Lewy. © dvéuors Cat. Lips. 4 xupaiverar Cat. Lips. © mada... Suvdpec] adda. Tobro i 70 Tob Deod mvedpa, d e€

dpxiis erepepeto erdvw Tob vdaros Cat. Lips. ? Wendland : dAexros codd.

199


mpdcus ovKéere mpos avénow, mpos Svapovny be THs avaxadvdibews% Kat Tod vious ouveBa Mero: “pe 4 Tpepas ” yap pnow, ** pv’ émexadugOfiva tds TE mnyas Kat TOUS Karapaxras ° as evnpyouv dpa mpo THs EMLBXETEWS. Mera v’ d€ Kal p’ npepas jAarrotro TO dup dpa Tas mpoeipnuevas, ev als tysodro TO Vdwp H jeTa Tooav- Tas €répas ovK evdndov.

Wendland, pp. 56-57, from Procopius 296 pb.

34. (Gen. viii. 6) Aé aicOjcers Bupiow €oixkact. Ava yap TovTwr doavel Oupidwv

EMELOEPXETAL TO VO 7 KardAniis Tay aicOnréy- Kat mdAw o voos exkirrer Ov avrav. Mépos b€ €oTt THY Oupidwy, dey 8) TeV aicOjoewy, u] opaots, eel kal wu nS pddora ovyyevijs, éTumep Kal T@ Ke tor Tay ovTwy geri oixeia, Kal darnperns Tav Oeiwv. “Hrs Kal THY eis pirocogiay ddov & ETEME TH mparny. Ocacdpevos yap iriov Kivynow Kal oehnvns Kal Tas Tay dorépww mreptodous Kal THY amdava mepipopav Tod ovpmavros ovpavod Kal Ty TaVvTos To Aoyou Kpeitrova Tagéw TE Kal appoviay Kal Tov rod KOopoU povov dxpevdeorarov KOOpOTOLOY, SunyyeMe TO tyepove Aoyropa a eldev. “O dé ev oppare dfvdepKearepy Beacapevos Kal 7a, adevy- paruKd eld Tovrea” dvarrépw Kal TOV damdvrey airvov, <d0vs eis €vvouiay Abe God Kai yeveoews Kal mpovoias, Aoytadpevos 6 ott ox vars ovK avTouatiobeioa yeyover, © add’ dvdyKn TmounTyy elvat Kal marépa, KuBepyytnv Te Kal Hvioxov, ds Kal memOinKE Kal ToUnpaTa avtod owle.4

Harris, pp. 22-23, from Joh. Monachus (Mangey ii. 665= Cod. Rupef. f. 221), éx rod Ilepi xocpomolas. The two ire in the footnotes, printed by Harris on p. 70 among “ unidentified fragments ’’ and located by B riichtel, also est oey Joh. Monachus (Mangey ii. 669), é« rod a’ t&v ev Tev. NTH.

* avaddvcews Cod. Aug. : TapaderypariKa . . . Tovrwv con. Mangey : mrapadelypatt

Kal cide dua ToUTwY codd. SCOTE 3; yeyovev | dur xavov dppoviay Kal ragw Kal Adyov

Kal dvadoytar kal toocavrny ovpdwviay Kai TO dvTe edvdaysoviav atravTowot.icbeicav yeveobar Joh. Monach. in alio loco.

it 2 eae oder) dvaynn yap elvar mounThy yee maTépa, KuBepyyirny Te Kal Hvioyov, 6s yeyévvnkev Kai yervnberta owdler Joh. Monach. in alio loco.

200

GENESIS, BOOK II

39. (Gen. viii. 9) LvpBora d€ Kaxias Kal dperiis 6 Te Kopag Kal 7) TmeptoTepa. Ei a avrn devrépa efeMotca ovx edpev dvdmavow, mas 6 Kopag ; Oss: yap 70 Ca@dov €or vdpd vov. “AAAa yap 7 Kaxia Tots KU- peatvovow épijderat, 7 7) de dpern ToUrwy drromndg Tmpos Thy mpwrny dvoxepdvaca Oéav, avdmavow Kal Baow ev TovTois odx Exovaa.

Wendland, pp. 57-58, from Procopius 297 c (ef. Cat. Lips. 150, ’AédxAov).

41, (Gen. viii. 10) ‘O xadds Kat ayabos Tod Sidacxddou Tpomos Kal av ev apxn

oxAnpavxevas ion duces, ouK amoywwoKe T7Vv dpetven peraBoAny aAr worep dyabos é tarpos ovK evOds emupeper TH Oeparreiay G, dua TO KaTaoKhpat Thy vooov GAN’ dvaxepnow TH pice. Sods iva mpoavareuvn THY «is owrnpiav odor, tTyveKadra xpqrat Tois byvewois Kal owrnpious dappdKo.s, ovtw Kal amovdaios Adyos Kata ¢duAo- codiavy Kai Sdypacw.

Harris, p. 100, from Cod. Rupef. f. 137 (located by Friichtel).

47. (Gen. viii. 14) ‘H per ody apx7 Tod karaxdvopob yéyovev €Bdoun Kal eiKade

THIS €apwiis tonpepias, 7 de pelwos €Bdoum pera. Tavrny pnvi TH pETOTMpLWA) tonuepic, €Bdoun Kal eixddu Too pqvos. Odros yap mépas pev THS mpwTns lonpeptas, apx dé THs _Sevrépas, domep 6 dro Tovrou €Bdopos mépas THs Sevrépas, apy? S€ Tis mpwrys, ev @ Kai TOO Kdapovu 1 yéveots. Wendland, p. 57, from Procopius 296 pb.

. 48, (Gen, viii. 15-16) EvAaBys @v oO Née axoAovov hyjoaro pera TO KoTaGaL TO

vdwp dvapeivat Thy tod Ged mpoaragw iv’, wWorep xpnopois ciceAnpAvbev eis Ty KBwrov, xpnopois maw drefeNOn, elev yap KUpwos 6 Beds TH Ne “‘ E€eADe od Kal 7 yuvy cov”’ Kal Ta E€fjs. Wendland, p- 58, from Procopius ap. Cat. Barb. vi. 8, f. 108,

Didwvos émioKoTouv.

54, (Gen. viii. 21) (a) ‘H mporaats eudaiver perapédecay, Gvoikevov maBos Oeias

Suvdpews. ’AvOpedbrrous pwev yap aobeveis ai yrdpmar Kal dBeBaror, ws Ta mpdypara Toads yepovra, ddnAornTos. Ged de ovdev adnAov, ovdev axardAnnrov: icxvpoyvwpovéoratos yap Kai fe-

201


, ~ > lon Oa € , > 7 > , ’ i

Badraros. Ids obv ris avris vmovons aitias, emoTapevos e€ me iy > ~ @ Ww € , ~ wo 4 > r ~ r Sa,

apxis ore €yKertat 7 Stavora Tod avOpwrrov emyeAws em TA TOVNPA 2 , a \ ‘ , d a ‘ Se ; éx vedrynTos, mp@tov pev Epberpev TO yevos KaTakAvop@, meTa O€ raira dnow pnkére dvadbeipev, Kairor Siayevovans ev TH puvx7 ris abris xaxias; Aexréov odv dru maca % Tovade tev Aoywr isda mepi€xerae ev Trois vouors mpos pdOnow Kai w@péAcav d.da- oxaAlas paddov 7) mpos THY pdow THs GAnOeias. Array yap dvrwv kedadaiwy & Ketrar dia madons THs vopoBecias- Eevos pev cab? 6 Aéyerar, “ ody cis dvOpwros 6 Beds ’’+ Er€pou Sé Kal? 6 “ cis dvOpwros ” madevew Aéyerar vidv. Td pev mpdrepov THs adnbeias éoriv: 6vtws yap 6 beds oby ws GvOpwaos GAN odd ws FALos oddE cis otpaves odd€ ws Kdapos aicOnrds 7} vontos GAN’ ws Beds, «8 Kal Tobro Oéuis eiretv. ‘Opodrnta yap } avyKpiow 7 mapaBoAnv obdk embdéxerar TO paKkdprov ékeivo, uaAAov dé pwaKkapiornTos avTis brepdvw. TO 8€ dorepov ris SidacKaAlas Kal ddnyjoews, TO “ ws dvOpwros,” Evexa Tod madedoa Tods ynyevets Nuds va py Tas épyas Kal Tas Tywwpias péxpt mavrds arroTeivwpev GoTovdws Kai douppatws Exovres.

Harris, pp. 23-24, from Pitra, Anal. Saer. ii. 304 (e Cod. Coislin. 276, f. 220 b), Didwvos ex rod Tlepi Koopomoias yy’ xefadatov (also in Cod. Rupef. f. 205 b, DiAwvos, “ with much variation ”’).

(b) To odv “ Suevo7On”’ emi Beod od*% Kupiodroyetrar, Tod TH yrapny Kal tHv Sidvorav BeBarorarov.

Harris, p. 24, from same source as Frag. (a) above. ‘

(c) ‘H rvyodca ris Kaxias yéveots SovAot tov Aoyvopov Kal av pimw tédevov adriis exdurjon 76 yévvnua. “loov yap €ott TH Kata TV Tmapoustav Aeyowevw “ wAWOov mAvvew 7 SiKTI@ Vdwp kopilew” 7 Kaxiav e€edeiv avOpmimov yuyqs. “Opa yap als éyxexdpaxrar mévrwv % Sidvora, ws dnow, ‘ émyseAds” Kal ov mapépyws: Tovréotw avyKexdAAnTat Kat mpoojpyoora. To de ovv empedeia Kal dpovridi: KareoKeppeévov eoTl Kal Sunyopevpévov” eis axpiBevav, Kal Todo ovK dé Kai ports GAd’ “ ex vedTnTOS ””* povovouxt Aéywv, “ € abrav trav onapydvwr,” woTEep TL pepos 7VwLevov. ©

Harris, pp. 24-25, from Joh. Monachus (Mangey ii. 663= Cod. Rupef. f. 138 a, é« rod lepi perovopalopevwr).

* ov om. Cod. Coislin. vid. foie > Sunpevynevov ex Arm. conieci.

¢ qvwpevov ex Lat. con. Mangey : rewdpuevov Codd.

202

GENESIS, BOOK II

59. (Gen. ix. 4) Ti eorw: “ ey aipars puyfs Kpéas od da- eobe”

s *Eouxev 8:6. tovrov SnAoby 6 ort puxiis ovaia alpa. €orw" pu Ns pevrou Tis aicOnrixts® ovxl THS Kar’ efoxnv yevoperns qTIs €orlv Aoyuxr} TE Kal voepa. Tpia yap pépyn puxis” To peev Openrixov, TO dé aicbyrixdy, TO be Aoyixov. Tod pev obv Aoyixod 70 Deiov mvedpa ovoia KaTa Tov GedAoyov, grow yap ore evepdonoer eis 70 mpoawrrov adrood TVOTY | Coijs: TOO de aichyrixod Kal Cwrexod TO aipa ovaia, A€yet yap ev érépois 6 yux7 maons capKos TO aipd €or" Kal Kupusrara poxny gapKos ala eipnKev, trept be odpKa o aicBnous Kal TO ma0os ovdx 6 vois kal 6 Aoyropes. Od pay. aAAa. Kat TO ev alpare puyis pnvver OTe Erepov €oTwv pox?) Kal Erepov aluwa, ws elvac poxfs pev dypevdas ovaiav media, py Kal? adro be xwpls alwaros tomov emréxew GA eudépecbar Kai cvyrexpacbar aipate. Wane, pp. 25-26, from Cod. Reg. 923, f. 376 b and Cod.

Rupef. f. 279 b.

62. (Gen. ix, 6) Atari, os rept érépov Geod, enor To “ev eixove Deod éroinoa TOV avOparrov ” adr’ odxi ae éavrod ;

IlayxdAws Kat copas Tourl kexpnopadnyrat. Ovnrov yap ovddev dmecxoviab vat mpos TOV aver dre kal marépa Tov dAwV eddvaro, aAAd. a™pos Tov devrepov Bedr, és €orw éxeivov Adyos. “Eder yap TOV Aoytxov € ev dvOpayrov buxh TUmov und Oeiov Adyou xapaxP iva, erred) 6 mpo Tod Adyou Beds Kpeloowv €oriv } mGca AoyiKy dvars- T@ S€ brép Tov Adyov ev TH BeAriorn Kai tie e€arpérw Kabeorare iSéa oddev Odpus Fv yevvynrov e€opordoba.

Harris, p- 26, frm Busebiea, Praep. Evang. vii. 13, é« rod mpwrov po. Kelo0w tav Didwvos Cytnudtwv Kai Adcewr.

64. (Gen. ix. 13-17) (a) Twes dé pac ps pajrore mapa. Thy Tpw erepa_ arra pqvoer,

TouTéoTw aveow Kal emitacw Tay emuyelov pajre TAS dvécews eis éxAvow Uprewevns mavreAy Kal dvappooriav pare Tis émirdoews dixpe phéews emerewoperns add. HéTpots wpiopevors éxarépas Suvdpews orabpunbeions. ‘O yap péyas KaraxAvopos pyger yéyovev, ws Kal adros dnow: “ éppdynoay ai mnyal tis aBdacou ” add’ ovK

* aicOnrixis Kal tis Cwrixiis ex Lat. con. Harris.

203


emirdoe. oof Tw. “Adws té facw: ob« Eotw Gmdov TO ToFov GAN dpyavov SrAov, BéAovs tutpdaKovros, Omrep KabiKvetrar TOD méppw, TOO mAnaiov aabods Sapevovros. Odrws odv, dyoiv, od mavres KataxAvobjcovrat, Kav TodTO Twas Uropéve cup. To obv rofov aupPoAtkds Oeod Svvayis €oTw adpatos EKaTEpov KuU- Bepvaca, Kai THv émitacw Kal THY dvecw, TH aépr ex Oeod evuT- dpxovaea.

Wendland, pp. 59-60, from Procopius 300 c-p.

(b) "Eorw odv Jeod Svvayis ddparos ovpBodukas To Togov, Aris évuTdpxovoa TH aépr aveysevw Kata Tas alOpias Kal emurevopevy

‘ \ 4 ? A \ / - Sei > LA > ,

Kata Tas vedwoes odK ea Ta vedn di’ GAov_cis Ddwp avadvecBar 7T@ pr yevéoOar Kabdrov KaraxAvoporv. KuBepva yap Kal qrioxet Thy muKYwa Tod aépos, mepuKdTos padioTa TéTE amavyevilew Kai evuBpilew dia trAnopovis Kdpov.

Harris, pp. 26-27, from Cat. Lips. 1, col. 160, OiAwvos émuckorrov, ‘‘ also in Cod. Burney, fol. 37 b, with frequent in- ~ accuracy of transcription.”

65. (Gen. ix. 18-19) Ei 8€ pryobeis terdprov rod Xavaday éemyveyxe: ‘ rpeis obrot

viol tod Nde,” déov, daciv, eimeiv téccapes, ovK aAdyws. Aud yap 77)v Opmovotporiay eis €v cvAAauBaver TH Tarpt Tov viov. Ot kal dacw ws eikdtws viv tod Xap vroypader Thy yeveay eis éudacw Tod OTe maTHp On yeyovws TOV EavTod TaTépa ovK eéTi- pnoev odd peTedwxe TH yevvnoavte wy av mapa Tod trades HEtov TvxElv, Kal ws vewTEpoToLoY mpos dpaptiay eKddecey €ikoTWS vewtepov. *Eairndes d€ tows euvicbn Kal Tod Xavaav Tod trav Xavavaiwy oixvotot moppwhev edéyywv 7d Svoyevés, Gv THY yHv adedwv T@ OeodirAc? rapécye Aad.

Wendland, p. 61, from Procopius 301 p, 304 a.

66. (Gen. ix. 20) ; *"E€opowt 8 tov Nde 7@ ampwirw SsvarrAacbevt. avOparw. EéHAde yap €KdTEpos, 6 pev TOO mapadeicou, 6 Sé THs KiBwTOd. Apxeu yewpylas éxdrepos pera KataxAvopdv Kai yap.ev TH Tod KOOMOU ‘yevecet TPdTOV TLVa KaTEKeKAVaTO 7) yi. Od yap av éAeye i owvax Syren TO vdwp eis THY cuvaywyny play Kal ofOnTw 7

pa. Wendland, p. 63, from Procopius 305 a.

* moon Tw] mepir7H Con. Wendland. 204

GENESIS, BOOK II

08. (Gen. i ix. 20) Eitrou s av Tis €K TOV | Par aiv ws ovde Tov olvov dAov aad’ &x

Tod olvou mivet dv éeyxparevav, 80 jv eMeTpeL TH xpjow, Tob axparods ovK dmrah\arropevov TOV ovpToaiwy mpiv <dy> oAov

extn TOV dxparov" eira Kal 7® pevew 7 ypagy pov avtTl Tis olvedcews Kéxpntar. Arrrov yap To pedvew, 7] TO Tap oivov Anpetv, Orrep dpdprnpa Kal davAov iduov, } TO olvotobat, dep Kai eis codov trimre.*

Wendland, p. 63, from Procopius 305 a. The variant to the last sentence, given in the footnote, is printed by Harris, p. 27, from Mai, Seript. Vet. vii. 104, from Cod. Vat. 1553, ex Tob a’ Tov ev Tevéces Cytnpdtwv.

71. (Gen. ix. 22) Tod de Xap avger TO eyKAnua, mp@rov pev €x Tod br epideiv,

devrepov s €k Tod eimeiv Kal Ovx évl wovw TAY ddeApav aan’ dyporépors” el i be Kal trAeious Hoar, a dmacw efeAdAnoev a av dvaxAeva- Cw mpaypa od xAevns GAN’ aidods Kal evAaPeias agvov év. Eira ovK évdov aA’ ew Supyyerhev" Orrep eudaiver TO pt) aKNnKOEevat peovov Tovs adeAdods aAda Kal rods ew mepieoT@ras avdpas TE Kal yuvaixas. °

Wendland, p. 62, from Procopius 304 c. The variant. to the last sentence, given in the footnote, is printed by Harris, p. 27, from Cat. Lips. 1, col. 163, also from Cat. Burney, f. 37 b, DiAwvos éemuckdzrov.

72. (Gen. ix. 23) ‘O edXeEpns kal dmepioxenros Ta en eveias Kal mpos dpbaduadv

povov Opa: ov des ppdvuios Kal Ta KaTOmW, ToUTéoTL Ta péMovra- WoTep yap Ta oriow TOV Eumpoodev darepiler, ovTw Kal Ta péAdovta THv eveotwtwv. *Qv riv Dewpiav 6 doreios pérecow, avyaiws* mdavrobev dupatwheiss mas otv codds otk avOpwros

. Aurrov ... winre] Acrrov TO peBvew" € év ev TO Anpetv Trap olvov, Omrep €oti pavrov idtov dpdprnua: €repov dé TO olvodcbat, Omep eis codov mimrer Cod. Vat t.

® Post adeAdav verba 7d tod matpos aKxovovov dudprnua ex Arm. suppl. Wendland.

« TO H1), den Koevat + + yovaixas] ov pdvov Tovs _adeAgods axnKoévat adda Kal Tods mepieoT@ras avdpas €Ew du0d Kal yuvaikas Cat. Lips.

@ AvyKéws <diknv> ex Arm. con. Harris: “Apyos os con. Post.

205


GAAA vots Karabedpevos Kal mepiabpav mepiméppaxtrar mpos Ta éveoT@ra Kail Ta GdoKHATWS KaTaomAdlorTa.

Harris, p. 28, from Cod. Rupef. f. 142, DiAwvos: éx tdv ev Tevéce: Cnrnparwv.

77. (Gen. ix. 27) Kai m@s Xap Kai adros dv aoeBys od THs abris weTréoxe KaTapas ; "Ado S€ daow ws 6 pev Xavaav eAaBe tiv KaTapay ovK wy

GAAdtpios THs waTpiKAs mpoawpécews, 6 Se Xap eis warépa apyap- THhaas eis viov Katnpdbn aéiov dvra Kal Tov idiwy KaK@v THs kardpas. "AAAG Kai pelovws AAyer Sua Tod mrados TYLeopoUpLevos” peilw yap dv <adrol> macxopev Ta THY Taldwy eoTiv eis ouppopay, Kal? padtora Hvika ywooKopev ws apxnyot Kal diddoKado. Tv Kak@v avrois BovAevpatwr yeydvaper.

Wendland, pp. 60-61, from Procopius 301 c-p and Theo- doret, Quaest. lviii. (cf. Cat. Lips. 165-166).

* Post xai lacuna est quam per verbum davwépeba suppl. Wendland.

206

GENESIS, BOOK III

3: (Gen. xv. 9) *Aromws Spadaow 6 éaou €K H€pous TOS Kpivovat TO OAov GAAa TO

‘evavriov® €x Tod dAov TO Epos. Odrw yap dpewov Kal odua? Kal mpaypa Soyparilouro av. “Eorw obv 9 Gia vopobecta TpoTrov Twa Sov Tvapevoy, va dAov 8’ Gdov xp? peydarors 6 Oppace TrEepicKo- meiv, Kal TIV Bovdiy Tis ovpmdaons ypadis axpiB@s Kal tyAavyds mepabpeiv, pt) KaTaKomrovras THY appoviay, pndé Ty evwaw Svapravras. Erepopopda yap Kai érepoeidh haveirar THs Koww- vias oTepovpeva.

Harris, p. 29, from Dam. Par. 774, from Cod. Rupef.

a. (Gen. xv. 11a) Iléoa 7] bro Thy ceAjvnv dios pet? moAduwy Kal Kakav

eudvAiwy éoti Kal Edvwv. Harris, p. 29, from Mai, Script. Vet. vii. 98, from Cod. Vat.

1553, €x Tod y’ taév ev Tevéces Cnt nparwv.

8. (Gen. xv. 11b) “Evexa pev Tay pavrcwy ovdepia mods Tpepyoev a. Ava-

pHEvovar d€ a doraciacro be évos 7 devrépov Sixaroovvny a doxobvros ° od 7) aper?) Tas moAuTiKas? vdcous (drat, yépas dzrovépovros Tob uAapérov Geo xadoxayabias’ rod uz) wovov abrov adda Kai Tods mAnaalovras werciobar.2

Harris, pp. 29-30, from Mangey ii. 661, from Joh.

@ od 70 évayriov con. Harris. > dvoua con. Harris. © olxotvros Cod. Rupef.: cuvoixodvros Anton Melissa.

4 wokeuxas Joh. Monachus. ks. oa eat Joh. Monachus. kadoxayabav Cod. Rupef.

9 wdedetv Anton Melissa.

207


Monachus (=Cod. Rupef. f. 33 b), and from Anton Melissa, col. 1105.

11. (Gen. xv. 15) "Evapyés adBapaiav poxijs aivirrerat peroucsloperns amo Tob

Bvnrob ocbparos. T3* yap 7@ Tehevr are pdonew : amehevon <mpos Tovs> marépas cov” Ti ETEpov 7 Cony € €répav Taplornot THY avev odparos, kal? ip bux povny ovpBaiver Chv. Ilarépas de *ABpaap od Syrov Tous yevyncavras: avrov TaTTOUS Kal mpoydvous mapeiAndev ov yap mavTes emaveTo. yeyovacw: aAX’ Eorxev aivir~ reba marépas ous érépwobt xanety dyyeAous ctwev. Ei 6€ Kai Tovs mrept Tov “AeA Kal ‘Evads Kat 470 Kal *Evax Kal Nde orjoes, ovx apapricer” TOO mpémovros . . . baKpov yap aidva Teivovat® pupion TOV adpovwv, Kadov S€ Kal omoubatov povos 6 dpovicews epaorns. Wendland, pp. 67-68, from Cat. Barb. vi. 8, f. 128, OiAwvos

“EBpaiov . . . pidwvos émiaxdmov (ef. Cat. Lips. 209, ’AdmAov).

12. (Gen. xv. 16) Kai ovrw pev emi TOU vonrod, ovdev de Arrov | Katt Tod aichyrob

€ore auvdeiy ev tais TOV Cawv yevéoeat: mpa@rov pev yap éort oméppwaros kataBoAy, Sevrepov 8¢ % eis Ta yévn dvavouy, tpirov avénos, Kal Téraprov TEAciwots.


18. (Gen. xvi. 1) Lreipa y Tod eOvous unrnp elodyerat, mpa@rov perv" iva tapadotos

q Tay eyyovenv oTropa daivyrat Javparoupynbeica, devrepov dé vmep Tod p17) ° ovvovoig padAov dv8pos adn’ emuppootvy 7 Deia ova- AapBavew Te kat tikrew.2 To (yap oreipay ovcay amoKvew ov yevvioews aAAd Deias Suvdpews Epyov Hv.

Wendland, pp. 68-69, from Cat. Barb. vi. 8, f. 129 (ef. Theodoret, Quaest. Ixxv), and Procopius 349 c.

a 79 Wendland : + 7 codd. » Wendland : dpapTycets codd.

: Wendland : tivovor codd. 4 mp@rov pev om. Procopius.

© Sevrepov . . v7] kal iva Fail Peer f ebbpootwn Cat. B

ot ee pen Geob codon Kal tixtn Procopius. TO d yap. . #v om. Procopius vid.

208

GENESIS, BOOK III

20. (Gen. xvi. 2) ‘Opés Tavrns TO o@dpov Kal To adOovov mpocéri Kal Pidavdpov

kal tod "ABpaap tiv amdbeav. Wendland, p. 69, from Procopius 352 a (cf. Cat. Lips. 213,

*AdnAov).

91. (Gen. xvi. 3) Ovx @ Worrep ot aceAyeis odvywpig Ta aoTaVv® emi Tas Deparatvas

expatvovrat. ‘O dé “ABpaap TOTE BeBarorepos mept Ty advouKov, bre madAakide xphobae mapnyyeAdov ot Kawpot, Kal TOTE Tavrany edpe yuvaika maywrtépav, OTe mapevonAdev eTéepa. IIpés pev yap. THhYv maMaxida pikes Lig Le aie eveka maidwv yeveoews, mpos d€ TH yaperny Evwors puyts appoloperns Epwrt Deiw.

Wendland, p. 69, foie Soeoniik 352 a (cf. Cat. Lips. 215, EdceBiov : “ Philonische Gedanken sind durch eine ver- mittelnde Quelle, Eusebius, iibergegangen ’’).

22. (Gen. xvi. 4) Kara kapov kupiav exdhecev, OTe THS mapa Tijs Gepamaivys”

HAdTTwTaL. Tobro be Kal eis mavTa duareiver tod Biov ra mpaypara: Kupibrepos ° yap 6 Ppovepos mévns adpovos arAovotov Kal 6 adofos evdofou Kal o voodv vyvalvovtos. Ta pev yap adv dpovycer mavra Kupia, Ta be ev adpootvy dodAa Kai dupa. Ovx elze dé ss nripace TV Kuplav abris ”’ add’ “ pripaodn 4 Kupia.” Od yap eOérer Katynyopeiv, SnADoa S€ To ovpPeByxos. Wendland, pp. 69-70, from Procopius 352 B (cf. Cat. Lips.

215, A Siov).

23. (Gen. xvi. 5) To “ €« aod” odK arti Tob *€ bao ood ” . . . GAN Eort xpovKov

T@ €€fs ovvarrduevov’ €€ od cou Kal ad’ od xpdvou éyw “ dédwKa THY madioxny pov.” Ov yap yuvaixa elev 7) yapyeriy tiv e€ avtTod Kvovoar.

Wendland, p. 70, from Procopius 352 B (the next two sentences in Procopius do not belong here).

* doreiwy ex Arm. con. Wendland. > Beparraivns TyLHs CON. Wendland.

° Kupwitepov Mai.

209


24, (Gen. xvi. 6) "Exawov éxer 70 pytov Tod copot pajre yuvaika papre yaperiy

GAAa tadickny eirdvTos THs yaperas THY €€ ad’rod KvovoaY. Wendland, p. 70, from Cat. Barb. vi. 8, f. 130, DiAwvos

€TLOKOTTOV.

26. (Gen. xvi. 6) Od yap* aoa ux? Séxerat vovbeciav adr’ 7 pev tAews ayard

tovs €déyyous Kal Tois madevovor paGAAov oixevodra, 4 Se €xOpa puce’ Kal amootpéperar® Kal amodidpdoKe. tods mpos Hdoviv Adyous, Tav Wdhedeiv Suvvapevwv mpoKpivovea. Wendland, pp. 70-71, from Procopius 352 8 = Harris, p. 30,

from Cat. Lips. col. 216, Ipoxoziov.

29. (Gen. xvi. 8) Kai 76 evyvwpov dé adbris mapiorara éx Tod Aéyew Lappay

kupiav Kal pndev epi abrijs padAov eimeiv. Kal 7d rod 7Oous 8é avuTéxpitov 7@s ovK emaiverov; opodoyel yap 6 mémovbev, ott TO mpoowmov, Aéyw S€ tiv davraciay THs aperhs Kal oodias, KataménAnktrar Kai TO THs e€ovaias leering ov yap vmopever 70 vibos Kal wéyeDos Oewpeiv add’ amodiSpdoKer: Error yap od picer T® mpos apernv devyovow adriv, add aidot Kpivovres éavTods dvatiovs ovpfioby 7H Seoroivn.


30. (Gen. xvi. 9) To trordrrecBar rots Kpeirroow wdedywrarov. “O pala

dpxeoba Kal dpyew dds pavOdver. Ovddé yap ef maons yas Kal Oararrns TO Kpatos dvdipourd tis, apywv av ein mpos aAnberav, et pn pabor Kal mporadevbein 7d dpyecbat.

Harris, p. 30, ‘‘ The first sentence from Mai, Script. Vet. vii. 103, e Cod. Vat. 1553, ék rod apdrov trav ev TH Tevécen Cyrnuatwv. Also Dam. Par. 359 and Cod. Reg. 923, fol. 74, in each case referred to Greg. Nazianz. The last part in Dam. Par. 359 as from Philo, and in Cod. Reg. l.c., é« 70d

¢ ~ >

a’ rév ev Tevéce lnrnudrwv.”

* yap om. Cat. Lips. ’ Kal droorpéperar om. Procopius.

210

pl, Wi Sy De)

GENESIS, BOOK III

38. (Gen. xvi. 16) (a) ‘O yap && adpiOuos yervntixdrardés e€oTrw ws aptiomépittos,

peréywv Kal THs Spacricijs ovoias Kata TOV meEpiTTOV Kal THS DAKAs KaTa Tov aptiov. “Odev Kal dpxator yduov Kal dppoviay avrov éxdAecav.


(6) Maxapia dvots 4 emi marti xaipovoa Kali pndevi dvcapec- Tovoa THY ev TH KdoUw TO Tapdamay,* add’ evdapectodca” Tois ywopevois Ws Kadds Kal cupdepdvTws ywopevors.

Harris, p. 97 (‘‘ unidentified,” but located by Friichtel), from Dam. Par. 372 and 675, also Cod. Reg. 923, f. 38 b, and Georgius Monachus, col. 1116.

40, (Gen. xvii. 1-2) "H ds pyr dueurtw 7) ws TovovTw per, Seopevw dé del evepyeiv

TO dueurrov, ws av da mavros dueumros 7H. To dé ‘* Ajoopar tiv Siabjxnv pov” ws mepi aOAov emayyeAia, Kal adris Sidonevns TO evapectodvrTs evartiov avrod Kal yevouevw ayeurtwm. "Emayer d¢ Kal: “ rAnOuvd ce ofddpa.”’

Wendland, p. 71, from Procopius 353 c (“‘ die philonische Vorlage hat Pr. wohl auch hier . . . nicht selbst benutzt; denn die Uebereinstimmung ist keine wortliche ”’).

41. (Gen. xvii. 3) To d€ péyebos Tdv éemayyeAidv Kai 7d Tov Oedv akiodv adrod

Bedv elvar KatamdAayeis Execev emi TO mpdowmov. Wendland, p. 72, from Procopius 356 B, “‘ passt durchaus

in philonische Gedankenkreise.”’

48. (Gen. xvii. 12) Oinous, ws 6 THY apxaiwyv Adyos, €oriv éxxom?) mpoKomAs’ 6 yap

Katoudpevos BeATiwow ovK avéxerat. Harris, p. 99 (‘‘ unidentified,” but located by Friichtel),

from Dam. Par. 704 (“‘ note that on p. 629 this is given to _ Cyril, and so in Cod. Reg. 923, f. 36 b ”’).

“4 7Ov ... maparav om. Georg. Mon. > edyapiorodaa Georg. Mon.: ray... evapeototoa om.

Cod. Reg.

211


52. (Gen. xvii. 14)

Oddev Tav dxovotwy evoxov dmopaiver o vOpOS, OméTe Kal TO povov aKovo.ov Spacavre ovyywaoxel. . To d€ dxra Typep@v pera yernow Bpédos el By _TEpLTeynTat, tt ddiKet as Kai Oavarov TyLpiay b70- pevew ; “Evvoe ev ovv _gaow dvaopucoy eivau Tov Tis ép- pnveias® tpdmov emi rods yoveis, Kai exeivous KoAdleabar olovrar dewds, ws oAvtywpnKdtas Tis Tob vopov diatdgews. “Evo d€ 6tt vrepBoA xpwpevos Kara Tob Bpédouvs, doa TH Soxeiv, HyAVaKTHCED, iva Tots TeAetous katadvoaau” TOV vopov drap- airntos emdynrat Tyseopla ie ovK ered) TO €pyov THS TEpt- TOMAS dvayKatov aad’ ére 7 Scabijen abereira, Tob onpelov, 8: od yvwpilerar, ut) mAnpov- pevov.

Harris, p. 31, from Cat. Ined. Cod. Reg. 1825 (Man- gey ii. 675), and Cat. Burney, f. 45, DiAwvos “EBpaiov, also Cat. Lips. 1, col. 225 (‘* the last sentence looks like an added gloss ”’),

er VLOV.

‘H opodoyia, gnoiv, 7 eu) katdgaots €oTw axpadvys, dpy7is ‘

Ovdev Tay dxovolwy , voxov damopaiver 6 _vopos, omote Kal TO povov dxovovov Spdcavre ovyywaoKe, Ti obv ddiKxet To OKTW HUEp@v ree ei pa mepiTpnOnoerar ; 7 TH avapopav emt Tovs Seat éK- Anmréov kodalopuevous, el pI) TEpLTEMOLEV TO maidiov, 7 ] ‘yoov drrepBodixds KaTa Tod Bpédous, doa T®@ Soxeiv, Hyavaxrnoer, iva Tots TeA€elois amapairnros

4 ivnrat. “Wendland. Ls

Procopius, C (Milan; p. 357 a).

72-73, from

58. (Gen. xvii. 19) Kai i803 Xdppa 4 yur} cov rééeral cor

dpyjcews kal 7) on mriotis ovK dupiBoros GAN’ dvevdotacros, aidods Kal evTpomis peréxovaa.

a

c

212

“Obev 6 mpoeiAndas yevnodpevov dia

Tyuwwpias Catt. Lips., Burney. P KataAvovat Cat. Lips.

amapairytws emdynrar tywpias Cat. Burney.

Aug. "f. 98"

GENESIS, BOOK III

Thy mpos eue mioTw, yernoerar TmavTws* TobTo yap pnvder 7d “ee ??

Wendland, p. 73, from Procopius, Cod. Aug. f. 98’ (Migne, p. 358).

61. (Gen. xvii. 24-25) ‘O yap trav Sexarpidv apiOucs avvéornkey ex THY mpwTwY

dvoiv TeTpaywvwv, Tod Técoapa Kal Tod évvéa, apriov TE Kal TeEpiT- Tod, mAeupas éxdvTwv Tod pev apriov 76 bAKdv eldos Sudda, Tob d€ mepitrod tiv Spacrjpiov idéav rpidda. Odros odv 6 apiOuos 7 peylorn Kal teAcvordtn THY €oprav yéyove Tots apxaios* ém- THPHALS.

Staehle, p. 59, from Joh. Lydus, 45, 12-18.

* dpxatos Staehle.

213

GENESIS, BOOK IV

8. (Gen. xviii. 6-7) (a) Meyiorn S€ 4 THs Ttpiados Kal Kar’ alcbyow dvvayis. ‘O

yap Kar’ avriv apiOuos Tots yernrois émdddwKe yeveaw, avénow, tpopyv, Kal ovx amAds elpynrau: “ tprxOa dé wavra Sédaorat.”’ ; Ava pev tobro of IIvbaydpevor tpidda pev ev apiOuots, ev dé oxjpact TO dploywviov tpiywvov broribevrar orouxetov Tihs Tov dAwy yevécews. “Ev pev odv pérpov éoti, Kal’ 6 cuvéotn 0 dow- praros Kal vontos Kdopos. Aevrepov dé pérpov, Kab? 6 éemdyn 6 aicOnros obpavds, méumTnv Aaxwv Kal Oevorépav ovciav, atpemrov

"Kal ayerdBodrov. Tpirov d€ Kal’ 6 ednproupynOn ra bd ceAjvyy, eK TOV Tecodpwv Suvduewr, yéveow Kal POopav emdexopueva.

Staehle, pp. 25-26, from Joh. Lydus, pp. 25, 12-16 and 28, 8-16.

(6) Od Oéuis ta tepa pvorhpia exAadciv dyvirous dxpus av KaapOdaw* redeiag Kabdpoe, 6 yap avopyiactos Kal Evyepys, dowparov Kai vontnyv dvaw axovew 7 BAérew advvaTtav, bro THs pavepas dysews ararnbels pwpnoerar Ta duwpynta. Tots auviprots ieee: pvoTipia Katadvovrds éott Tovs Deopods Tis fepariKis Teer is.

Harris, p. 69 (‘‘ unidentified,’’ but located by E. Bréhier), from Dam. Par. 533 (ef. Dam. Par. 782=Cod. Rupef. f. 189, and Cod. Reg. 923, f. 25 b, “‘ by the last two expressly referred to IJ. Quaest. in Gen.’’).

10. (Gen. xviii. 8) Adros 5€ rapevorijxet adrois bad 76 S€évdpov. — Avroupyaév 8€ tiv banpeciav 6 7’ Kal déxa KexTnpevos oiKo-

yeveis Kat moAAods apyupwryrous tiv Oeiav brdvotav wept adtav detxvvcw od cvyxwpdv oixérais tHv fepatixiv Beod SaKoviar, avros d€ tavrnv, ei Kal mpeoBurns, dvadexdpevos.

Wendland, p. 74, from Procopius, Cod. Aug. f. 100¥ (ef. ’Axaxiov, Cat. Lips. 234).

a axpt kabapodar Cod. Reg. 214

\

GENESIS, BOOK IV

20. (Gen. xviii. 16) Mors Sialevyvutar dSvcatoomdctws Exwv, ws BovAecar Kal

> ~ ‘ ”~ a

amrodnueiv. “Apewvov d€ Tod éurrew Kowwrikwratov HOos eudaivov. Wendland, p. 74, from Procopius 368 s.

24, (Gen. xviii. 21) A , ~ “Huds roivuy diddoxer pw) éemitpéxew miorer Kaxav péxpi<s av>

mevobdpuev TH Oéa. Wendland, p. 74, from Procopius, Cod. Aug. f. 101’ (Migne,

p. 368 c, cf. Cat. Lips. 239 B-I’).

30. (Gen. xix. 1)

TS pev "ABpadan daivovra Tpeis, Kal peonuppiass TH Sé Aa@r 800, Kai €orépas. Dvai- kwrata Suddopov eionyeirar 6 vopos teAciov Kal mpoKdmrTov- Tos’ © pev ovv TéAevos Tpiada davracvwotrar ev doxiw dwri Kal peonuPpw@, weoTrVv Sunvenh Kal mAnpeotarnv ovaiav: 6 de dvada, Siaipeow Kal rTounv kat Kevov Exovoay ev éeorrepw® OKOTEL.

Harris, p. 32, from Pitra, Anal. Sacr. ii. 23 e Cod. Coislin, 276 (?), f. 10 ‘* with heading, ¢yot yap todro 6 ev Adyous e€aiperos Didwyv.”

33. (Gen. xix. 2)

IIpos prev "ABpady of tpeis avdpes Kal peonuBpias, eis Xddoua S€ of S¥o ayyeAo. Kai éomrépas.

Wendland, p. 74, from Procopius, Cod. Aug. f. 102" (Migne, p. 370 c=Cat. Lips. 941-242, ’Adydov).

(a) TS pev’ABpadp edyepds ereicPnoav, TH 5€ Aart pera Bias. Wendland, p. 75, from Procopius 370 p.

(6) Xrevoxwpetrar was ddpwv, OAxBowevos bd diAdapyupias Kal - dirodogias kai diAndovias Kai tHv Ouovotpdmwv arrep ovK €& THY

/ > > / / a didvovav ev evdpvywpia Sidyew.

Harris, p. 32, from Dam. Par. 362, éx rot B’ trav ev Tevéce, and Cod. Reg. 923, é« trav 8’, “‘ also Cod. Baroce. 143... (Mangey ii. 674), and in Cod. Rupef. f. 73 b without a title.”

* SiaBaivew Cod. Baroce.

215


40. (Gen. xix. 10) Nopos € Eorw Kara Tév cepva Kal Beta ov" ceuvas Kal Veomperrds

Opav agvovvrwy, KoAaow éemupépev adopacias. Harris, pp. 32-33, from Dam. Par. 341, “‘ where it is

ascribed to Clem. Alex. , and Cod. Reg. 923, f. 62 b, &k Tod o trav ev Tevéce: Cnrnpdrwv.

43, (Gen. xix. 14) Oi ev Tats adBovors xopnytars movrou Kal Sdéns Kal Tov

Opovor pomeny dmdpxovres, Kal ev byretg Kal evarobyota odparos kal evetia Cis Kai Tas dua racdv taév aicOjcewv Hdovas KapTou~ prevor” vopuilovres TAS. dxpas evdatpovias adixBar, ° peraBoArjy ov mpoadoxaow, dAAd Kal Tovs A€yorras 6 OTL TaVTA TEpl TO G@pa Kal EKTOS emikaipws Exe, yeAwra Kal xAevnv Tierra.

Harris, p. 33, from Mai, Script. Vet. vii. 101 e Cod. Vat. 1553, DiAwvos: ex trav 8’ rév ev Vevéece Cyrnpdtwvr.

4A, (Gen. xix. 16) . THS xetpos advtod: ovK dpa. Adyous povov Hpas mapaxanet

pos dpaprias amopuyynv, aAAa Kal evepyov THY emiKoupiay yxapi- Cera. Wendland, p. 75, n. 1, from Procopius, Cod. Aug. f. 102¥=

Migne, p. 871 B (“ wahrscheinlich geht auf Philons Einfluss zuriick ”°’),

47. (Gen. xix. 18- -20) ‘O codes Hpewiav Kal dmrpaypLoovrny al oxodny eTadwoKet

iva Tots Detous Bewpyyacw év qouxia evrixn. ‘O datdos mohw TE Kal TOV Kata moAw dxAov Te Kai duppov dvO pare ouod Kal TpayLaTwv peradudbxet. Dirompaypoovvat yap Kat mAeovetiau, SnpoKoria Te Kai Snuapxiat TH TowovTw Tysai, TO S€ Hovyalew aTiwrarov.

Harris, p. 33, ‘‘ the first sentence is Dam. Par. 376, also Cod. Reg. 923, f. 85, where it is é« rod a’ rév ev Tevéon, and

d

Maximus ii. 599 . . . the last part is found i in Anton Melissa (Migne, Patr. Gr. 136, col. 13938 29:5).

py Cod, Reg. > Harris ie 110): KpaToupLevou codd.

° Harris: 7dixoba codd.: édixécOar prop. Harris. # Kal oxoAry peradidxer} dudxer Maximus.

216

Fe ee eg

ope

ese

Ee

ee ee en ee eae ee

GENESIS, BOOK IV

51. (Gen. xix. 23)

(a) Aca ri, “ e€fOev 6 Ld Fa: A ~ \ ‘A

Avs emi thy yhv, Kai Awr

elonAbev cis Lnywp”’; Kai dynow: “O adros xpdvos

yiverat Kal Tots mpoKdmTovow eis owrnpiay, Kal Tois avidtws €xovot mpos KoAaow. Kai é& apxn 81) Huépas €vOds avarei- avtos Tod Aiov tiv diknv

> , , ~ oe emayet, BovAduevos deiEac Ore qAvos Kal jyepa Kat dds Kal ¢ LAA a > / aAd \

doa GAda* ev Kdopw Kara Kal Tipia povois arrovéweTtar Tots > / 4 \ > ‘ ~ aoreios, pavAw Se ovdevi TaV abepdmevtov Kaxiav exovTwr.

Harris, p. 34, from Cat. Ined. Cod. Reg. 1825 (Man- gey li. 675), Cat. Burney, f. 37 and Cat. Lips. 1, col. Q51.

(b) "Ex rod odpavod, & of yivovrat ot érHovor xeys@ves Kal veTol mpos avénow tav dvo- pévwv, doa omapta Kal dévdpa mpos yéveow Kaprdv eis avOpu- Twv Kat TOV dAAwy Cowy tpodds, Katappayfvai dnou ro Qetov Kal to mip emi POopa trav KaTa yhv amdvrwy Ww émdei- Entrar OTe Kal TOY Kaipa@v Kal Tav éTnoiwy wpdv airios ov” 6 ovpaves otf’ 6 7Avos 088” at Tav dAAwy aorépwv xopetar Kai mepiroAnces, add’ 4 Tod ma- tépos Suvapyis.” AndAot 8€ Kai % TeOavparovpynuern mpaéts od -

* dda om. Cat. Burney.

€

wy.

Od peonpBpias yiverat 6 Tob mupos vetos, aA’ dpOpov sre Karapdxyer mws 6 anp.. . pa d€ mdAw foropikdtepov, ws 6 autos xpovos yiverat Kal Tots mpokomTovow eis awrnpiay Kal tois avdtros «is Kddaow. “HAlov yap avareidavtos éxd- TEpov yeyover.

Wendland, p. 75, from Procopius 373 a and Cod. Aug. f. 104" (Migne, p. 375).

"EE odpavod S€ 76 mip mpos P0opav, obev derol mpos Cwxy, ws av decx0A pr) TOY Kaprav aittos vmapywv ovpaves Kal dorépes ws ovd€ THV ouBpwr, GAN 6 méutwv tovtous Oeds, Os ye Kal TO mop avTi ToUTwY dméoretAe mapa dow emi ra KatTw treudber.

Wendland, p. 75, from Procopius, Cod. Aug. f. 104¢ (Migne, p. 375).

> , A 7 ~ & ébedpevorros pev ws dppare mrnv@ ovpravre TO Kéopw, ~ > > e /

ges 8 avrov ws BéAtior’ adv vowiceev ex Arm. add.

217


70 Kaleoros* émi ta&vY oToL- xelwv Bos aAdd twa Sdtvapwv avToKpaTh Kal avrefovovov peeraoTotxetotoay, ws ay mpo- éAnta, Ta ovptravTa. Lewy, p. 58, from Catt.

Len. f. 63", Barb. f. 141°-149', Mosq. f. 217 *-¥, Did. émox.

(c) Dice. pev yap Kotha Oeiov kal wip éorlv Kat dia Totro avw doita to S€ THs apas Kekawoupynpevov nAdAage 7 pos TovvarTiov Thy Kivnow avabev Kare Bralopevor evex- Ofvae 7a Kovgdrata ws Ta THY évrwv Papvrara.

Lewy, p. 58, from Catt., as in (6) above.

52. (Gen. xix. 26) Oi de dyyehou mapayyedrovat pq) arrokAivew driow.

oOjoovrat Tas ov yap. ort ot pev lows €

Dice péev Kotda Oetov Kai mop" TO de THS apas KeKatvoup- ynpevov qAAage mpos Tobvavtiov Thy Kivnow.

Harris, p. 34, from Cat. Burney, f. 46 b, DidAwvos emuckorov, and Cat, Lips. col. 252, ’AdAov.

"Hidecav pats ‘ddvres—yaipew

dé emi tais Tav érépwv? arvxias el Kal dixaov, add’ ovK avOpe- mov" TO yap péMov adnAov—, of S€ tows paraxvabjcovrat Kal

/

aéov Tob peerpiov Sucavacxeriaovar mepradyobyres pirwv Kai ovrnbeias. gnotv, a? avOpurrot, KoAdlovros 7 Karavoetre.

pLevot Kai aaAw airy TpiTy aitias Jeod yap,

"And; yap dpiv ToUTO yv@vat, OTe bréewewvay Tynwpiav ovs expnv® To S€ 7as dmépetvay © mreprepyalecbar mpomereias Kal Opdcous, ovK evAaBeias av ein.

Wendland, p. 76, from Procopius, Cod. Aug. f. 104° (Migne, p. 375). The phrase xaipew . . . avOpamuwvov is also in Harris, p. 34, from Dam. Par. 509, ascribed to Nilus, and Cod. Reg. 923, f. 154 b, ascribed to Philo, and Mai, Script.

* ex Arm. Lewy: €xOpaiv Cod. Reg.

¢ ws Catt. Lips., Burney. 4 andoxpn .

Catt. Lips. 9 Burney. €

218

Kal” €xaorov codd.

; eyo) 6 OTL pev yap TyLwpodvrar Expnv yvavat

bméwewav om. Catt. Lips., Burney.

SE ea? ay

‘Seascitta

Ag G

a

os

& Et

ri =:

a ! a ’

GENESIS, BOOK IV

Vet. vii. 102, from Cod. Vat. 1553, €x Tod y’ ra&v ev Tevécer parwv. The last part, Jeo yap . . . evdAaPeias (dv <in),

is also in Harris, pp. 34-35, from Cat. Lips. col. 248 and Cat. Burney, f. 46 b, DiAwvos émuoxdzov.

54, (Gen. xix. 29) "EuvycOn 5€ 6 Deds tod "ABpady Kai é€- améoreire tov Awr.

"Qore 81a tov "ABpaay Siacéowora (Kai adrds Tu pépos eic- eveyKwv).

Wendland, p. 76, from Procopius, Cod. Aug. f. 104".

56. (Gen. xix. 31-32) ’Edricav S€ tov rarépa atrav olvov ev vuKTt.

: 8’ dv dé aoe “ Kal ovdets €orw emt THs ys Os eiceAed- gerau mpos pas,’ ’ Serxvdovow ws od mdbos axohacias jAacev auras emi TooTo aAAa pede» Too yevous, oev evodyyvworor. Otrws oikovopia TUS qv Kal emt Tov Ouyarépwy Tob Aodr, ézred2) pa) 80 axoAaciav Kal raidwv emBupiav TO yeyovds.

Wendland, p. 77, from Procopius, Cod. Aug. f. 104’ (Migne, p. 378 a, ef. Theodore, Cat. Lips. 255) and Procopius ATA A.

64. (Gen. Xx, de -5) Ovx ws 70 éxovoiws dpapravew eoriv a8ixor, ovTw TO aKovoiws

Kal Kat” dyvouav edOds Sixavor, aAAa Taxa TOV p86 prov dpupoiv, duxaiov kal adixou, TO bd Twwv Kadovpevov adiddopov. ‘Apdp- Tha yap ovdev Epyov dSixaLocvrns.

Harris, p. 35, from Dam. Par. 520 and Cod. Reg. 923. See also Wendland, p 78, who prints | a brief paraphrase from

| Fe Procopius 380 a, 6 pev dSixaos obK ev ayvoia EMLOTH LN.

67. (Gen. xx. 10-11) Od mévra adn O% dexréov dmracw" dbev Kal viv 6 doreios 6Aov

oikovopet TO mpaypwa perabéce Kal draddayf Tav dvoudrwv. Harris, p. 35, from Mai, Script. Vet. vii. 106=Cod. Vat.

1553, €x Trav ev Teréces lntnpdrwr.

69. (Gen. xx. 16) To de ‘‘ wavra dAjfevoov” a aprooddov Kal idusrov mapadyyeAua:

219


el pev yap 6 pev avOpebrrey Bios edwder pndev piesa io, yg tars ped8os, | eixos hv em mavri mpos mdvras dAnGevew- emer) de Kplols ws ev Gear pq" Suvacrever Kal TO Weddos Pie tse: Tis dAn Betas €oti, réxvns det 7 ooo mohutporov, Kal? Hv wpedjoer [LLpLovjprevos Tovs UmoKxpitas of dAAa A€yovres Erepa SpHow ows duacwowoww ovs dvvarrat.

Harris, p. 35, from Mai, Script. Vet. vii. 106=Cod. Vat. 1553.

73. (Gen. xxiii. 2-3) HpomdGeva kal od aos Tob “ABpadp 8a tovTwr Sed7HAwTaL.

Ov yap elpnTau Ore exoysaro add’ Ort WAGE KopacBar. Todro Snot Kal To “ dvéorn *ABpady ao Tod vexpod,” put) mpoAexOevros Tob “ éxobaro.”

Wendland, p. 78, from Procopius, Cod. Aug. f. 110" (Migne, p. 394, cf. Cat. Lips. 285, EvceBiov).

74. (Gen, xxiii. 4) Otirws yap 6 copias Epaoris | ovdevl THV cikatorépwv, Kal av

oupmepvKas Tuyxavn, avveoTlW 7 ovvd.ar piBer movnporare, due- Cevypévos TaV Today dua Aoyropadv, dv’ ods ovTE oupmAciv ovre ouptrolrevecOar ore ovliv Aéyerat.

Harris, p. 69 (‘“‘ unidentified,’’ but located by Friichtel), from Dam. Par. 754 (Cod. Rupef.), é« rod €’ raév atrav.

76. (Gen. xxiii. 5-6) Tév pev adpoves Baowreds ovdeis, Kal av 70 méons yijs Kal

Daddoons avdyyyrar Kpdros: povos dé 6 doretos Kal Deoprhys, Kal av Tav mapacKevdyv Kal TOV Xopnyeav apouph, dv’ av mo. Kparuvovrat Tas duvaoreias. “Qomep yap T® KxuBepyntiKis ; iarpuxis 7} povouKijs dareipep mapéAKov mpaypa olaxes Kal pappaxev ovvbeats Kal avAot Kal KBdpar, Sudre pndevi rovrwv xphobar ™pos 6 mépuxe, KuBepyyry d€ Kal tarp@ Kal povouKe A€éyouro av epappo- Ceuw" Seovtws ovrws, émrevd1) TEXPT tis €ore Back? Kal Texv@v dpirn, TOV jev dvertori ova Xpijoews avOpadrrwv idudtnv vop- atéov, Baotréa S€ pudvov Tov emvoTHpova.

Harris, p. 36, the first few lines (to Deogudrjs) from Dam. Par. 396 and 776=Cod. Rupef. f. 115 b, é« rod a’ trav ev

* ex Arm. Harris: €xarépw codd. 220

ee ee a ee eae aN ane et Pee ere

GENESIS, BOOK IV

Tevéce: nrnudrwv, and Cod. Reg. 923, f. 97, €« rot a’ rév ev Tevéce, the rest of the passage from Dam. Par. 776.

80. (Gen. xxiii. 9, 11) To o7rjAavov TO Sumdody dvw eiciv avrpaders dmwpetae’ h wer

exrds, % 5é eiow: 7 dw mepiBodow 6 pev mrEpiexwr, 6 S€ TEpI- €XOmevos.

arris, p. 36, from Cat. Lips. col. 288, [Ipoxoziov.

81. (Gen. xxiii. 11) Tod de *ABpadp povoy | TO omjAaov airodvros 6 ’Edpav spay

adrod tiv codiav Kal TOV aypov emididwow, oldpevos Seiv adOdvous emrdaryiAeveoBar xapiras. Wendland, p. 78, from Procopius, Cod. Aug. f. 110"=Cat.

Lips. 288, * ASifNov.

86. (Gen. xxiv. 2) AexOein 8 dv Kati Ore éml pynoretav Kal yaov méumwv Tov

maida 6 "ABpady KaTa TOY yapuxdy opydvery etcpxice, xaba av OpeAtay kal ydpov averiAnnrov, aivirropevos ovx 7dovnv TO TéAos

a yvnoious Exovra maidas.* Wendland, pp. 78-79, from Procopius, Cod. Aug. f. 110¥

(Migne, p. 365, cf. Theodoret, Quaest. lxxiv).

88. (Gen. xxiv. 3) Atari 3€ pu) TO vid mapayyeAre oy) AaBeiv Xavavitu, aomep voTEpov TO "LaesB of yoveis, ara TH mardi ;

. Kairou Teheiov Tuyxavovtos *loaaK kal Pruciar o— yépou a a Kal ei pev muedde meiDecar, eikos hv avTa@ pa mapeyyvay" ei 5€ drevBeiv, _TEpirrh Too mados 7 7, Svaxovia. To pap etrrety ort, XPNOLAD THs yijs eLeNaiv, méumew eis avriyy ovK ngiov TOV viv, [et Kal ne pws dmapéoKer Tvat | dua TO und” av Tov "laxwB, et rodro Hv ar 1 és, 010 THY yovéwy evrai0a meudOFvac.

Harris, p. 37, from Cat. Lips. col. 292, IIpoxoziov.

99. (Gen. xxiv. 16) . (a) Avaypadget TO KadMos i iva pGAAov T7)v owppoovyny Bayudow-

pev. Od ro Kaddos yap mavrws doedyés, ws oddé cddpov 7

* yrnoiwy raider yéveow scripsisse Philonem ex Ambr. De Abr. i. 83 con. Wendland.

221


dpopdia. Od cdma yap tovtwy adr’ 7 mpoaipecis airvov. AvmAa- adler 5€ ro “‘ mapbevos jv,” To Kat’ audw oddpov eudaivovea. "Hott yap doeAyetas SiehObdpbar uyiv, axepaiov Tod owparos pevovTos. Wendland, p. 79, from Procopius 398 8 (“* zum guten Teile

philonisch erscheint mir die Stelle ’’).

(b) ’Avasdés BrACupa Kal peréwpos avdyny Kai ouvexns Kivnots ddpvuv? Kai Bddiopa cecoBnpévov Kai To emi pundevi Tov paw leo epv0prav onueia eore yuyis aicxiorns, tovs adaveis rev oiKxelwv dvevdav tUrous? eyypadovons Ta davep@ owpare.

Harris, p. 37, from Dam. Par. 658 and Cod. Reg. 923, f. 292, €x tot € raév ev T'evécer, also Cramer, Anec. Oxon. iv. 254 e Cod. Bodl. Clark, f. 11 b, Maximus ii. 633, Anton Melissa (Patr. Gr. 136, col. 1225), referring to Greg. Nazianz., and Tischendorf, Philonea, p. 154 e Cod. Cahirino.

100. (Gen. xxiv. 16) Dvoixwrara tadra Sédeurar KardBaow perv puvyfs tiv 8

oijncews avaBacw, dvodov dé Kal tibos rHv dAaloveias vrovdornow. Harris, p. 102 (‘‘ unidentified,” but located by Friichtel),

from Cod. Rupef. f. 264.

102. (Gen. xxiv. 17) "Agtov amodéxecbar 7d pndevds dpéyecOar trav drép Sivapu-

mav yap Td ovpperpiay éxov, emawerov . . . dvayKaiov obv TO pev edpvet mAelous elvar ras SiSacKadlas, eAdrrous 8& TH adve? dua rHv €v rais dvdyKous® dpiotny lodryta . . . Kal robrd yd €oTt TO BuwdheAgorarov iaov.

Harris, p. 38, from Mai, Script. Vet. vii. 106, from Cod. Vat. 1553, Didwvos: éx rav ev Tevéces Lyrnudrwv.

104. (Gen. xxiv. 18) , Obx ws Sdvarar Sidaoxew 6 SiSdoKados, ofrw Kat pavOdve O yrorpimos, ered?) 6 pev Tédewos, 6 Sé dreds eorw. “Obev m™poo- qKew oroxdleobae ris Tod mraSevopevov Suvdpews.

Harris, p. 38, from Dam. Par. 435 and Cod. Reg. 998, f.

* 6¢8arudv Dam. et Cod. Reg. > rémos Dam, et Cod. Reg. ° avadoyias ex Arm. conieci.

222

Te ene Pe ee ee ee ee eee a eee ee eee ae

eT i eres

GENESIS, BOOK IV

116 b, Didwvos: ex ris n’ Tdv vouwv iepdv aAAnyopias, also Mai, Script. Vet. vii. 99, DiAwvos: ex rob 0 trav ev Tevéoe: Cyrn- parwv.

110. (Gen. xxiv. 22) (a) ’Axotoa Set apadrov, elra epydcacba pavOdvouey yap

ov Tod pabety ydpw adda rod mpaéa. Harris, p. 38, from Mai, Seript. Vet. vii. 99.

(b) Acadéper S€ povas évdos F diadeper apyérumov eixdvos* tapd- Sevypa pev yap 7 povds, pipnua dé ris povddos TO ev.

Staehle, p. 19, from Joh. Lydus ii. 6, p. 23, 6.

(ec)... % amd Tod Siaxexpicbar Kal peyov@oba amd rod Aowrod rAnVous THY apiOudv Kadetrar povds.

Staehle, p. 19, from Theon of Smyrna, p. 19, 12 f. (ef. Joh. Lydus, p. 21, 20 and Moderatus ap. Stob. Hel. 1. i. 8).

130. (Gen. xxiv. 52-53) Aci yap mdons mpdgews Kabapas apxiyv [elvar] tiv mpos Oedv

evyaptotiav Kal Tysnv’ dia TOTO 6 mais mpooKuve’ mpdTepor, elra xapilerar ra SHpa.

Harris, p. 38, from Cod. Vat. 746, f. 53, DiAwvos, cf. Pitra, Analecta Sacra ii. 314.

131. (Gen. xxiv. 55-56) MeravevoyjKacww of mpo pKpod Aéyovres: “ [80d ‘PeBéxxa éveb-

miov gov: AaB amdrpexe.”’ Lewy, p. 59, from Cat. Barb. f. 146%, @iA, éz., and Cat.

Len. f. 93°, DiAwvos..

144. (Gen. xxiv. 66) Aca ri 5€ 6 mats bd’ érdpov meudbeis emt tiv mpeofelav érépw amonpecBever; ‘‘ Sinyjoato yap,” dai, “+@ "Icadk.”’

Evayyedilerar rovrm 8: dv éréudOn. Kat mporépw 8é evérvye Kata tHv ddov. Ildvrws S€ cal r@ *ABpadp elev, ef Kal pur) yéypanrat.


145. (Gen. xxiv. 67) Aca ri 5€% od«. is Tov Tod warpds olkov GAN’ eis tov THs pnTpos eicépxecBar A€yerar "loadK émli ydpw;

@ $€ om. Cat. Barb.

223


"Ori 6 pev marnp aeious dyayopevos yuvaixas, Buvdpen" Kal | mAeious ” eoxev olKkous. Oikos yap od pdvov A€yeras® TO 0iKOd0- pn dAAa, Kal TO €kK yapurijs ovlvyias? Kal TEKVOOY ovornpa. ° 7 Se Expt tehevrijs emeweve TH Kouploiw, ws ba Tobro Kal eva shies a oe doxeiv.4

Wendland, p. 80, from Procopius 404 a, and Cat. Barb. vi. 8, f. 166°, | eae emuoxorrov; also, in part, Harris, p. 39, from Cat. Lips. col. 305, IIpoxoziov.

148. (Gen. xxv. 5-6) Avadopay 5€ dacw vtrapxovtwy Kal Soudtwr. To pev yap

onpaiver Ta KTHpaTa Kal doa BeBara THV KeyunrAiwy, Sopuara Se Ta xEeLpodoTa Kal wv 7 xpos edprpepos.


152. (Gen. xxv. 8) Oddeis Kevos wAnpys elvar pepaptipynrar uepav. Wendland, p. 80, from Procopius 405 B and Cat. Lips.

153. (Gen. xxv. 8) Oddeis yap mpooriberar Trois pt) ovow, dAXos de mpooribecbar,

oyot, Aéyerau Aaw bare yeyovort. "Apx?) yap | avros Kal 7 po- maTwp Too yévous €oTi. Tov ovv peMovra be avrov yeveobar ws 797 yeyovora xapilopevos abrobd TH Ocomperet trav dperav iSpvera @" Kai Aéyerar* rpooribecbar.


165. (Gen. xxv. 27) *lax@B 5€ dvOpwros “ drdactos oikdv oikiay,”’ / \ TOUTEOTL pNdev

* §uvdper om. Cat. Lips. » adelarous Cat. Barb. : A€yerat om. Procopius.

ex yapuxfs ovluyias] e& avdpes Kal YUVALKOS | Cat. Barb. a

* olkos . . . avornpa] réyerar yap olkos Kal 76 €k yuvarKds Kal TEKVEDY avornua Cat. Lips.

’ 6 Cat. Barb. g 6 de. . . doxetv om. Cat. Lips. » ds Nicephorus. * Wendland : déyecBar codd.

224

GENESIS, BOOK IV

éxwv émimAacrov 7) émeicaxrov Kakdv .. . Kal THY aitiav Tov- Tov Tob amAdatouv AOovs SiddoKe. Aéywv Stu odK epéuPero E~w. “lows S€ Kat avridiactéAAe TH Kuvnyérn "Hoad Kai év braibpw dudyovre.

Wendland, p. 81, from Procopius 410 a, cf. Cyril ap. Cat. Lips. 315 and Theodoret, Quaest. lxxvi.

166. (Gen. xxv. 28) Tis 8 adv ovx adydoato ro ‘ hyamynoe tov "Hoad- 9H de

¢ , o <2 ‘ > 709%? \ \ A , \ PeBéxxa yydna rov "laxwB”; To pev yap mapedjAvde: ro 8€ mdpeotw del: % pev yap amodox7 Tod pavAov Kav ouphh TOTE, GAvyoxpovids eat. Kal edjpepos: 7 5€ Tod amovdaiov abavari- Cera.

Harris, p. 39, from Cat. Lips. col. 315, Ipoxoziov.

167. (Gen. xxv. 28) Kai 76 ev omovdaiov od & erepov re ayamaGrau: TO Se p21)

Towodrov, ek THY xpeL@v: Hydmnoe yap dynow sre H Oypa avTod Bpaas abo.

Harris, p. 39, from Cat. Lips. col. 315, poxoziov.

168. (Gen. xxv. 29) Kai ro pnrov ris Sinyjoews edeyyov exer aKoAdoTov mpos vov-

Geciav trav OeparevecOar Suvapevwv: 6% yap Tod TuxdvTos Evexa mpoednpuatos” éxoras Tav mpecBeiwy TH vewrépw Kali SobAos yaotpos Hdovas avaypadeis eis Ovevdos mpoKeiobw Ta prmoTE Cijrov éeyxpareias AaBovrwr.

Harris, pp. 39-40, from Cat. Lips. 1, col. 318, OiAwvos (‘‘ but the editor remarks tows rot émicxdmov: ev yap Tots Tod “EBpaiov ovx evpicxerar”’), also Cat. Burney, f. 55, DiAwvos emoxorrov, and Cod. Palat. 203, f. 110 ap. Pitra, Anal. Sacer. WeSii.

169. (Gen. xxv. 29) > ‘ A ~ , e ” ld / Emi peéev r&v omovdaiwy 4 exAeufus elvar Aéyerar mpdcbeais:

exAeimovres yap Tov Ovynrov Biov dbavarw Cwi mpoorievrar: 6 de

* od} Arm. > mpoeynuevwy Cat. Burney : mpooAjpparos Cod. Palat.

SUPPL. II I 225


daidros exAeupe dvadéxerac povov® Ayov aperiis tropevwy ddud- - oratov paAdov 7 oitwv Kal TMOTOV.

Wendland, p. 82, from Procopius, Cod. Aug. f. 115" (Migne, p. 410).

172. (Gen. xxv. 31)

To pev pyrov ola TH Soxeiv eudaiver mAcovesiay VEWTEPOV operepilecBar” adeApod dixaca mobobrros. ‘O 5€ o7rovdaios ov mAeovextns dre dAvyodeias Kal eyKpateias €raipos. Ladds odv 6 emLoTdpev0s OTe at dpBovor meprovotat Tov patra xopnyot Tav dpaprnpdrev kal dduxn- pdreov avrois elow, avayKa.oTa- TOV nyetran THY mpocavapréyou- cav vAnv, ws Tupos, THS Kakias adaipeitv eis Bedtiwow 7Odv Omep od BAGBnv adda peyiornv wherciav tepurovet TH Cypuoto- Bat Soxodbvre.

Harris, p. 40, from Cat. Lips. 1, col. 316, and Cat. Burney, f. 55, DiAwvos ém- OKOTIOU.

Aoxet b€ 7d pyrov mAeov- efiav eudaiver Tod “TaxebB, 6 Omep dAAST pov omovdaiov, eirep oA- yodetas kal éyKpareias €raipos Kal woednriKds corw ev Tots pdAora. Ladds obv emord- feevos OTt ai adOovor meprovotat mavrt pare xopyyot TOV dwaprnpdrov Kal aduKnwaTov etaiv, dvayKa.oTaTov nyetrat Thy mpocavaddéyouaay Dry, os mupos, THS kaktas dpacpety els BeAriwow n0av Omrep od BAda- Bnv adda peyiorny wdédccav mepimovet TH Cyprodabar do- KobvTt.

Wendland, pp. 82-83, from Procopius, Cod. Aug. f. 115” (Migne, p. 412).

173. (Gen. xxv. 32) "1806 eye Topevopat teAevtav. Adyudov €oTl TO etpnuevov. omevder. Ov gyal be

A ~

d€ tot ‘ radra,”

“Ovrws yap 6 Tob pavaou Bios ent Oavarov si iva. vi pou mpwroroKia,”

6 €oT. Ta mpos dperiy ayovra Kal evdaypoviav. pera mpoobhxns

"Exw yap, onot, efaipera erepas 70 deca, TO emBupeiy, TO axodacraivew, TO TAcovenreiv Kal doa TovTwy adeAda.

Wendland, p. 83, from Procopius, Cod. Aug. f. 115Y (Migne, p. 411).

174. (Gen. XXV, 34) Kai epavducev ’Hoad ra TpwroroKea. Kaxiler yap worep 6 doreios Ta Tod datAov, Kai 6 paddAos Ta

* udvov om. Nicephorus.

226 > +dduxas Cat. Burney.

GENESIS, BOOK IV

Tod doreiou Kal Bovrevpara kal mpages Kal Adyous. *Aatudwvov yap appovia mpos avappooriar.

Wendland, p. 83, from Procopius, Cod. Aug. f. 115’ (Migne, p. 411).

179. (Gen. xxvi. 3) Metfov avOpabrep KaKov adpootyns ovdev eott, Td ldiov Tod

Aoyiotixod yévous, Tov voor, Cnpuambevre. Harris, p. 69 (“ unidentified,” but located by E. Bréhier),

from Dam. Par. 363 and Cod. Reg. 923, f. 76, ** in both cases as from the sixth book of the Questions on Genesis.”

180. (Gen. xxvi. 36) (a) "Adiagopodow 6 opKwv Adyot Beod- kal Kata rivos av apocev

6 Beds, Ste pr) EavTod; A€yera be ouvdvar dd TH eT Eepay dobéverav Tav drrohapBavovrev ws em’ avOpwdrov diadépew Adywv Opkous, oUTws emt Deod.

Harris, pp. 40-41, from Cat. Lips. col. 319, Ipoxoziov.

(6). *Ezawve? S€ Kai rov viov ws Tarpyas a€.ov evepyias. Od yap dy BeBarorepov _puero Tas pel? OpKev yeyevnwevas emt Tod TaTpos evAoyias TH vid, € py Kal TovTw THY adriy aperiy mpocepapTupet. es p. 84, from Procopius, Cod. Aug. 117’ (Migne,

p. 414 a).

184. (Gen. xxvi. 5) Acadéper Sixaudpara. vopLipeny” Ta pev yap mws dSvvarar cuv-

toBacba (sic) pvoet, Ta. de vopyna béceu- mpecBvrepa d€ rdv Oécer 7a dvce, wore Kai TO Sixatov vdpov.

Lewy, p. 59, from Cod. Rupef. 148", rod adroé (sc. DiAwvos).

188. (Gen. xxvi. 8) “EBpaior dé dacw evoxnpovws eipiobar rd

ovvovo.alew. Wendland, p. 84, from Procopius 416 B.

‘ ? ‘ mailew”’ avri rod

189. (Gen. xxvi. 12) Maprupe? 5€ 76 mapov ott TO omovdalw kal Ta KaTa yewpyiav

227


Kal TaAAa <Ta> zepi Biov edode? Kal Ta emvywomeva moAAamAdowa ~ > > iol ,

Trav e& apxis yiverar. Wendland, p. 84, from Procopius 416 B.

191. (Gen. xxvi. 15)

(a) Tots yap aBovAos €Bos €ori pte ornAas pare pvy- peidv te arodurety tov KadAdv eis evdokiav ovpPadAdcpuevor, 7) éte pnyvipevor POdvm Kai Ba- oxavia THs TE Tept EeKeivous® evrpayias dAvywpodo. Kat Tis att&v whereas apewov yyov- pevor BAarrecbar wadAov 7 bd’ dv ovk er” Pédovow evepye- tetobar.

Harris, p. 41, from Cat. Burney, f. 55 b, and Cat. Lips. 1, col. 323, WiAwvos €mLoKOTOU.

Oi S€ eumabeis Kai Ta pvy- peia tav ayabdv eareidovear, Kav tixwow e& adltdv wde- Aovpevor, mpoTrysdvres BAGByv paAXov 7 THY €& dv ur) O€dAovaew evepyéotav. “Odédovv yap ai mnyat Kat THv DudAvoteip Tods BovAopeévous Kexphabas. Wendland, p. 84, from Pro-

copius, Cod. Aug. f. 118° (Migne, p. 415).

(b) Ti yap éexwdAvev, etmou tis dv, & mavrwv nABawTaro, Tas myas édoat, ds ErEpos edpev mpos THY TOV Tap vuiv adrots Seo- pevwv xpjow; "AAX’ aazroxpiverai ris “ My Core mapa Backdvwv dmrodoyiav evyvipova,’ Cyuiav tvrodapBavorvrwy ras tro Tdv BeAriorwv mporewvopévas xapuras.”’

Lewy, p. 59, from Cat. Len. 124, f. 76¥.

193. (Gen. xxvi. 18) Ta eudpayevra dpéara madw wpvéev.4

"Ore dice dtAdvOpwros 6 dotetos Kal edpevis Kal ovy- yvwmpwv, odderl pvnotkaKa@v TO mapamav, GaAAad wKav Tovs exOpods afidv ev TH Tovey ed paAXov 7) BAdarrew.

Harris, p. 41, from Cat. Lips. 1, col. 323, and Cat. Burney, f. 55 b.

@ éxeivwv Harris. © edyevy Arm.

228

"‘Ioadk ws méow dv edperis Kal mpos T@ pu) pvnorkakelv, ev TO evepyeTfoat orovddlwy v- Kav THV eKeivwv KaKiav.

Wendland, p. 85, from Procopius, Cod. Aug. f. 118" (Migne, p. 415).

> ed Cat. Burney: del. Wendland. * dpvacer 6 “Ioadx Catt. Lips. et Burney.

GENESIS, BOOK IV

194. (Gen. xxvi. 18) Kai ra aura dvopara. riberat, TYLeY avrod Tov maTépa Kal p17)

avyxwpav eicdrav T@ POdvm viKav. endland, p. 85, from ieee Cod. Aug. f. 118?

(Migne, p. 415).

[195, see Appendix B.]

198. (Gen. xxvii. 3-4)

Avoivy évrwy vidv, Tod peév ayalod, tod S€ tmatiov, Tov peev Uraitiov edroyjcew pdyoir: ovK €7reLd1) TOO GTrovdaiov Tpo- Kpive. Todrov add’ ot. éxelvov olde de? adtod KatopOoiy duva- prevov, Todrov dé Tots idious TpoTots aAwoKdpevov, pndeuiav d€ Exovta owtnpias €Amida, ei Hn) Tas edxas Tod maTpos’ wv ef pa) TUyOL, mavTwY av ein KaKOOaLMoveaTaTos.

Harris, p. 43, from Cat. Ined. Reg. 1825 (Mangey ii. 676), and Cat. Lips. 1, col. 330, DidAwvos, laws émicKdzov, and Cat. Burney, f. 56 b, MiAwvos €Bpaiov. (Harris also gives two Latin fragments, one from Cat. Zephyri, p. 83, the other from Cat. Lippo- mani, f. 288 b).

200. (Gen. xxvii. 8-10)

‘O d€ “Icaak od mpotipdr Too Taxwp tov ‘Head avrov n0€Anoev evroyeiv. és yap av orrovdaios mpoT Lav aveixeTo Tov Urrairvov ; «ides ws exetvos pev eK TOV oikelev TpOTrenv exe Thy evdpeverav obros de pilav Exel owrnpias eArida tas edxas TOO TaTpos.

Wendland, p. 86, from Procopius, Cod. Aug. "f. 118°.

(a) ’Evred0&v éort pabeiv 70 Tod owparos péyeBos Kal Ty eK KaTaoKev7s pvouk7v evefiav" 6 yap ev yipe dvo mioow €pipors KEXPNLEVOS mpoeyy pact, ris av brihpxev ev TH vedrnTL; Ov eyKparis Kat odK amAnoTos.

K al TavTa

Harris, p. 44, from Cat. Lips. 1, col. 331, [poxoziov.

(6) Od Svapdxovrar de Kara Tous ovTw vopicavTas TOV yoveuw ai yr@par, mpos €v S€ réAos emetyovrar, THs ev BovdAouevns tov

229


ayabov tuxetv dv agvos van Tod de Too oKaod, THY Gmopiay ém- avopbdcacbat TH eA€w TH eis adrov.

Wendland, pp. 86-87, from Procopius, Cod. Aug. . 118"= Cat. Lips. 331 T, *AS# Now (cf. Ambros. De Jacob. ii. 7

202. (Gen. xxvii. 12-13)

“Agvov Kal TV panrépa Tis edvolas Davpdoa, Tas KkaTdpas

@avpacres THs TOs . Gppor Tovs yovets evoeBelas, Tov pev va pn Koon, THs 8€ pH map- opodroyodcav eiadefacbar® Tas

umep exeivov. Kai Tov viov THis eis dpporépous Tovs yoveis” TULAS. “Av eAKerau yap U0 THs m™pos EKaTEpOV evoeBetas: TOV ev yap marépa ededleL, 17) 80én pevaxilew Kal dpapmalew éré- pov yépas, Thy d€ pnTéepa, ry) Kal TavTns vop.c TapaKoveEly Aurapas eyKeyLevns® obev dyav evraBas xal oaiws dnolv ovx NG marip pe KaTapdcerat ’ aX’ “ éya Tas KaTapas em ewavrov afw.’’°

Harris, p. 44, from Cat. Inedit. Reg. 1825, and Cat. Lips. 1, col. 331, and Cat. Burney, f. 56 b.

aKovan. \ds de TO “ én €wauTov aéw.” Kav yap qHov- xaly prroaropyia | ™pos eMé, TO ovvevdos emyrepaperat ws aéia = KaTdpas _€pyacdpevov. prey, d€ Kal tis edvolas —

i p. 87, from Procopius 418 B.

204. (Gen. XXxvii. 16) "Qomep tas aAXas dperas 6 doreios, ovTws Kal Tip av8petav

xabapas emiTeTnSEVKwS, edv mov Tabryy emoxualy xdpw, Katpa@v otKovopig xphrat, peeve pev ev Opolw Kat Tis e€ apxis mpobéaews ovK dvaxwpav, dua be Ta aBovArrev ouvruxias evadddrroy @omrep év Dedrpep poppy érépav dmeép wgedeias Tay Spavrwv: tarpos yap Tav Kara TOV Biov Tpay Lara 6 aoretos, Os eveKa, T&v Kaipav dpovipes evepyet Ta adpoowvns, kal owdpovws Tas: dKxodactas Kal Tas devAlas avdpeiws Kat duxaiws Tas adixtas: kal ie epel more TA evdi od evdopevos Kal bBpice pu) Dv bBpioTyH

Harris, p. 45, from Mai, Script. Vet. vii. “106 e Cod. Vat. 1553, Dideovos: ex rob 8 raw ey Tevéces Cntnparev. ,

* Harris: éxdééac8a Cat. Reg. » rods yovets add. Harris. ¢ é€w Cat. Lips.

230

GENESIS, BOOK IV

206. (Gen. xxvii. 18-19) (a) TdAw amrarewy elvar ddger Tots pA) Thy Kar’ apernv oKorod-

ow oikovopiav. Ta «add. } ws ndroueAnKa.

‘H be otkovopia mpos TO pu} TOIS dvag ious did008ar Aeyérw kal kardoxoros avAAndbeis: ob« €iui mroA€uvos

Wendland, pp. 87-88, from Procopius, Cod. Aug. f. 118¥.

(6) Aeyérw Kai 6 oTparnyos Q 7a moAeporrovobvra. elpnvnv Tpaywarevopevos 7) TA eipnvns moAepetv Svavoovpevos® vr0- dvéc0w al Bactreds iSubrov oxTpa ei a) dvvarto érépws TO ouppepov TH TE apx? n Kal Tots bmnKoois AaBetv Kal 0 Seomdorys dovdou, eiveka Tod pndev | dy- vojoa THY Kata TH oiKkiav Spwpevwv.

Harris, p. 45, from Mai, Script. Vet. vii. 106 e Cod. Vat. 1553, DiAwvos: éx Tod 8’

~ > / , ta&v ev Vevéce: Cntrndtwvr.

207. (Gen. Xxvii. 20)

Aeyérw Kal oTparnyos Ta. Tmodeporrovobvra, elpnvny _mpay- parevdjLevos 7 Ta. elpnvaia mroAcueiv € EYPOKOS. Ovdev Kw- Avoew Kal Baowréa iSusrov oxnya AaBetv trois drrnxoors To oupdepov Onpebpevov Kal TOV Seondorqy oiKeTou pndev a ayvoeiy eddovra THY Kata Tov olKov Spwpevwv.

Wendland, p. 88, from Procopius, Cod. Aug. f. 118,

Od yap edface xpovov mpoojKovra Kuvnyern Wendland, p. 88, from Procopius, Cod. Aug. f. 119°

(Migne, p. 419).

208. (Gen. xxvii. 20) ‘O 8€ DeogiArs emi Oedv Thy airiay avayer da THs amoxKpicews. Wendland, p. 88, from Procopius, Cod. Aug. f. 119°

(Migne, p. 419).

210. (Gen. xxvii. 22) Tay evoeBh peoviyy ovK av Aexeicav tno tod “Hoad Thy 6

TapedwKev 6 Deds evavriov Hou’ emuyvovs *IoadK ele To m™po- KELLEVOY, } kal paptupely EOLKEV 7) ypagy pdoKovca mrept pve TOV xYELpav dre Tob adeApod avrod Sacetar,”’

“ hoav at xetpes rob ‘Taxa as at xetpes ‘Hoad obkert d€ Kal mepi wvns 70 Oprovov"

ov yap ev ididrnte mpopopas adr’ ev trois r|exOetow Fv 4 dwv7 Wendland, pp. 88-89, from Procopius, Cod. Aug. f. 119"

(Migne, p. 419).

231


211. (Gen. xxvii. 23) Ta adra KxabijKovra® modAdKis evepyotow 6 TE doreios Kal 6

datros, Gd’ odk azo Tis adris Siavolas duddrepor” 6 pev yap Kplvwv Ort Kaddv, 6 dé woxOnpos ° pvrdpevos Ti Tay eis TrAcovegiav.

Harris, p. 70 (‘‘ unidentified,” but located by E. Bréhier), from Mai, Script. Vet. vii. 100 e Cod. Vat. 1553, OiAwvos- éx trav 8 ev Tev. fnrny., and from Cod. Rupef. f. 337 b.

927. (Gen. xxvii. 34) Od ent rd ph tvxeiv? ra&v eddoyidv otrw Svoxepaiver ds emt

T@ Tov ddeAdov adtob? déw6fva. Bdoxavos yap wv émme- Aéorepov mpoxpiver THs iSias whereas THY exeivov Cyuiav. Taira yap éudaiveras Sia Tod péya Kal muxpov avoudar? Kal émdAéyew “ EdAdynoov 89% Kal eué, matep.”

Harris, p. 46, from Cat. Ined. Regia, 1825 (Mangey ii. 676), and Cat. Lips. 1, col. 339, I[poxomiov, and Cat. Burney, f. 57 b, MidAwvos €Bpaiov, also in Wendland, pp. 89-90, from copius 421 c.

298. (Gen. xxvii. 35)

"AAW ei ye pera SdAov €Eda- Bev, etou tis av,” ok errauverds. Ti obv doi: ‘ Kai eddAoyn- pévos €otart”; "AA €orxev

2 F \ “~ / aivitrecbar dia Tod AexOevros Ott ov mas SdAos Urraitids eoTw,, bd \ ‘ ‘ ,

eet Kal Anoras vuKTodvAakes, Kal moAeuious otpatnyoi, ovs > / “ > ”

addAws avAdaBetv ovK eEorw, evedpevovtes KaTopbodv Soxovat. Kai 7a Aeyopeva oTpaTnynLara Tovodrov Adyov Exe Kal TA THY abAntav aywriopata Kal yap emt TOUTwWY 7 amaTn vevdomoTat

® xabynxovrws Cod. Rupef.

Pro-

Ilds obdv émdépes: “ Kai > ’ »” ” 27 edAoynuéevos €ota”; Awir-

Tera Toivuy ws ov mas dddos traitios. Tovatra yap Kat Ta Aeyomeva oTparnynwata, Kal eri av GBAnTav opoiws of wera SdAov =viKa@vtes Oavpalovrar atehavovpevor: ols ioodvvapet To “‘ peta SddAov” TH “ pera

/ 9 2O.4 A | ee © réxvns.”’ Oddev Se atéxvws o omrovdatos trotvet.

Wendland, Procopius, 121%,

p- 90, from Cod. Aug. 6

> duddrepor om. Cod. Rupef. ¢ poxOnpas Cod. Rupef.

4 +d¢aoci Procop. ¢ adra@v Procop. t éxBonoa Cat. Lips. : Bofoa Cat. Burney.

9 §€ Procop. » éizot Tis av] tows eimot tis Catt. Lips. et Burney.

* €orw Catt. Lips. et Burney.

232

GENESIS, BOOK IV

Tiuwov, Kal of 8” amdrns mept- yevouevor® Tav avtimdAwv, Bpa- Belwv agvodvra Kal oredavev. "Qore od SiaBory 7d “ pera ddAou ” adr’ eyKaduov icoduva- pobv T@ “ wera réxvns.”? Ovdev yap aréyvws mpdtre. 6 omov- daios.

Harris, p. 46, from Cat. Ined. Regia, 1825 (Mangey ii. 676), and Cat. Lips. 1, col. 340, ’AdjAov, and Cat. Bur- ney, f. 57 b.

* reprywopevor Catt. Lips. et Burney.

233

UNIDENTIFIED FRAGMENTS FROM QUAESTIONES IN GENESIN®?

1. T&v davAwv mAovavos oddeis Kal dv Ta Tavraxod péTradda — KéxTnTau' GAN’ eici mavres of appoves TEévyTES. .

Harris, p. 69, from Dam. Par. 362 and Cod. Reg. 923, f. 76, ‘** in each case with reference to II Quaest. in Gen.”

2. MeAérn tpodds® emornpns. Harris, p. 69, from Dam. Par. 405, and Cod. Reg. 923,

f.. 105, and Mai, Script. Vet. vii. 99 e Cod. Vat. 1553, é« trav év Levéoces Cyrnudtwv.

3. “Qomep xioves oixias dAas trepeidovow, ottw Kai at Detar Suvdpers TOV ovprravra Kdcpov Kal TOD avOpwreiov 7d apioToV Kat GeodtAgoratov yévos. .

Harris, p. 69, from Dam. Par. 749=Cod. Rupef. f. 29, > ~ 4 ~ > / ft

€x Tob a’ Tév ev Tevéce Cntnpatwv.

4. "Edy tis Kar’ oikiav ) Kbpnv } méAw 7 EOvos yevntrar ppovy- GEews €paorys, avayKyn TH oikiay Kat THv moAw éexeivny apelvore Biw xpioacba: 6 yap aoreios Kowdev ayabdv eoTw amacw, e€ éroimouv Thy ad éavTod mporeivwy woereiar.

Harris, p. 69, from Dam. Par. 750=Cod. Rupef. f. 33 b, ** from I Quaest. in Gen.”

5. ’AvOpdmois 7 edperdBAnrov Sia THv ev Tots exTos afe-

¢ Omitting the six fragments located by Friichtel and Bréhier, and printed above. The unidentified fragments, which are unnumbered in Harris, have been numbered by me.

> +éorw Codd. Reg. et Vat.

234

GENESIS, UNIDENTIFIED

adrTnta ovpBaivew avaykn. Otrw yodv didrovs €Adpevou mod- Adis Kal Bpaxydv twa adrois diarpipavres xpdvov, ovdev eyKadrceiv éxovres areorpadnuev woel €xOpav.

Harris, pp. 69-70, from Dam. Par. 776 (Cod. Rupef.), é« ~ > / / tav ev levécer Cnroupevwv.

6. To éeracbavecba radv eofaduevwv Kai eavrod Karapéudecbar mpos dixaiov avdpds: 70 S€ averraoOyrws Siaxeioba—apyarewrepa moet TH wuyh Ta Sewa—rpos Kako avdpds.

Harris, p. 70, from Dam. Par. 777 (Cod. Rupef.), é« rév abraév (sc. trav ev evéces Cntnuarwv).

7. "Yred) zpos moAAa rév Kara tov Biov tuddros 6 TaV jr} mepiAocognkotwv vods, xpnotéov® trois BAérovar tas TaV mpay- parewv idéas mpos odnyiar.

Harris, p. 70, from Dam. Par. (Cod. Reg. 923, f. 315 b), ‘‘ referred to Philo on Genesis,”’ and John Monachus (Mangey ii. 667) =Cod. Rupef. f. 256 b, ex rdv ev Tev. Lr.

8. "Ev Be pdvov ro réAcov Kai avevdeds, ev 5€ avOpamw” rd emdees Kal atedés. Adaxrds yap 6 avOpwros, kal av yap codu- tatos aAAos am’ aAdov,° add’ ov adidaxrws odd€ adroduds: Kal él | EMLOTHMOVLK ETE POS Erepos €répov, ovK eudvtws dAda penabn- évws.

. Harris, p. 70, from Dam. Par.=Cod. Reg. 923, f. 335, “from Quaest. in Gen.,” and John Monachus (Mangey ii. 667)=Cod. Rupef. f. 262 b.

9. Hiddacw of dvOpwror €x mAovaiwy yevopevor mévynres eLaidvns 7 €& evddgwv Kai peydAwv ddofou kal ramewol H apxovrwy ididrar } €€ eAevOdpwv SodAcx, rais t¥yas ovppera- BadAew ra dpovipata, ddoKovres ov, rpovocicbar trav avOpwrivwv mpaypatwr To Oeiov, od yap av xpjoacbar peydAas Kal ampoodoK?- tows etaBoAais Kal Kaxompayias: ayvoodvres mparov péev Ste ToUTwv ovdév €oTt Kakov ovde yap Tavavria ayabd, ott pn TO

* ypnréov Cod. Reg. » avOpdmos Cod. Reg.

* ° gopwratos . . « aAAov}] aodwrepos aAAos adAjAov Cod. eg.

235


Soxeiv ovk adjbeva: SevTepov dé Gt moAAdKis TabTa ovpBaiver dia vovleciav, evexa Ta&v adiaddpwr e~vBpildvrwy od yap mares dépew ra ayaa dSdvavra: tpitov Sé, ws Edyv, mpdos arrometpay n0dv° axpiBeorarn yap Baoavos ot mpos éExarepa KaLpol.

Harris, p. 70, from Mai, Script. Vet. vii. 101 e Cod. Vat. 1553, Didwvos: ex rob a’ trav ev Tev. Cnryp.

10. To émopxeiv dvdovov Kat dAvoiteAeotarov. Harris, p. 70, from Dam. Par. 784 (Cod. Rupef.), é« trav

ev Tevéoes Cntnudtwv, “ also Dam. Par. 751 (Cod. Rupef.), apparently referred to the Questions on Exodus.”

11. Of €avrdv povov evexa mavra mpatrovres diAguriav,* péytoTrov KaKdv, emiTndevovow, 6 TroLet TO GpLKTOV, TO GKOWMVNTOV, To adidov,® to adixov, To aoeBés. Tov yap avOpwmrov 7% dvaus Kareokevacev ovx ws Ta povwriKa Onpia aA ws ayedata Kal ovvvopa, KoWwwViKdTaTor, iva pn worm €avT@ CH adda Kal warpi Kat pntpi® Kai adeAdois Kal yuvarkt Kal Téxvois Kat Tots aAAots ovyyevéat Kai dpidous, Kal Syporas Kal Pudérais* Kai marpide Kal opodvAas Kat maow avOpebrots, Ere perro. Kal Tois pmépect TOO mavTos, Kal TH OAw Kdouwm’ Kal moAd mpdTEepov TH maTpl Kal monty det yap elvar, elye dvtTws €oTl AoyuKds, KowwviKdv, didd- Koopov, piAdbeov iva yévnta Kal DeodiAjs.7

Harris, p. 71, from John Monachus (Mangey ii. 662), and Mai, Script. Vet. vii. 108 e Cod. Vat. 1553, ex rod PB’ rav ev Tev. Cnrnudrwr, and Cod. Reg. 923, f. 20 b, DiAwvos. ‘* Maxi- mus (ii. 686) gives the first sentence . . . Further in Dam. Par. 721 the whole passage is ascribed to the Abbot Isaiah.”

12. Tpemrroi rodvtperrov diarepHvres Biov, kai cuudopas Ka- nuEepav evertovpevor, AKioTa THs evdaysovias HdixyOal? twa mpd rédovs tbroAapBavoper.

Harris, p. 71, from Mai, Script. Vet. vii. 102 e Cod. Vat. 1553, DidAwvos: éx trav ev Tev. Cyrynp.

* didavtia 76 Cod. Vat. : diAavrias Maximus. » ro adtAov om. Cod. Vat. ° Kai pntpi om. Cod. Vat,

4 kai gidows . . . duvdérars om. Cod. Vat. ° ére . . . Koouw om. Cod. Vat.

t det yap . . . BeodiAjs om. Cod. Vat, 9 adix8ai con. Harris.

236

GENESIS, UNIDENTIFIED

13. Zvykpvmrerat dia. didlav vobov mpdypatos Kal addxiyor" TO yvyioov Kal Soxiwdrarov.

Harris, p. 71, from Mai, Script. Vet. vii. 103, DiAwvos: éx rob 8 ra&v ev Dev. Cnrnp.

14. Tods dpfavras Eire TOV aya av etre Kal movnpav BovAev- pare, Kal pddvora 6 orav epappoon Tots Bovretpace Ta epya, igous hyntéov Tots Kal Tehewdoaow avr TO bev yap #7) pOdca m™pos TO mépas €Abeiv, Erepa Kai moAAa atrva: i) be yreopn Kal omovd?) TOV mpoeAopevwn EfOaxev Suvdmer Kal pos TO mépas.

Harris, p. 71, from Mai, Script. Vet. vii. 105 e Cod. Vat. 1553, Didrwvos- dx 70d B’ rdv ev Vev. Cnrnu.

15. ‘O _evAaBéorepos Tpd7os ovx ovrws emt ois idiots dyabots yeynbev ws ert Tois Tob méAas Kaxots dvedrau 7 poBetrac avatar pev Or’ avagios dv aruyfh, poBetrar S€ br’ av emiTndews Kakorraby.

Harris, p. 71, from Mai, Script. Vet. vii. 107, DiAwvos: 6 t08-8' raw dv Dev. Cnrnu.

16. Ti obv eveDupOn ; ore dua TO evapeoretv memoinrar 6 dvOpwros, ov Kar’ dvrvotpopyy, dudte erroinaey, aA” os BA) €u- peivav TO moinwa Th «is edapéornow Toujoet. II pds ody ro mroinpa 6 Adyos, warrep aogiorns dSiadoyeirar, od dude mepurevKev 6 Beds GAN’ Ste mpoeAOov Sia pabvuptav diapapraver Tis eyxewpiicews.

Harris, p. 7 1, from Pitra, Anal. Sacr. ii. 307 = Cod. Coislin. 276, f. 221, €« rdv eis Tev. Cyrqy.

17. Ta yap Tod moA€wou apioteia didwor T® iepet Kal Tas THs viens dmapxas. ‘lepompemeorarn de Kai dyunrarn macdy dmrapycov y] Sexarn dua TO mravr€)evov elvat Tov aprOudr, ad’ od Kal rots tepedou Kal vewkdpos at dexdrat mpoordget _vopou Kapma@v Kal Opepparon dmodidovrat, dp£avros THs amapxns “ABpadu, os Kal Tod yévous apxnyéerns €oriv.

Harris, pp. a ~72, from Cramer, Catena in Heb. p. 580, e Cod. Paris 238, “*. . . seems to belong to the Questions on Genesis xiv. 18, being found in a odes which quotes the Questions on Gen. iv. 4 and seems to have no other Philonea. This part of the Questions is lost in the Armenian.”

@ |. ddoxipov (?).

237

EXODUS, BOOK I

1. (Ex. xii. 2) “Orav ot Trav oTrapTa@v Kaprol TerewIGow, ot TeV dévdpwv

yeveoews apxny, AapBavovow t iva Sodixedwour at Tob Geod xdpires Tov aidva, map” GAAwy aAAau Siadexopevar Kal ovvamrovaa TéAn ev apxais, dpxas d€ réAcow, atedevTyTOL ow.

Harris, p. 47, from Dam. Par. 789=Cod. Rupef. f. 142 b, €x Tod a’ tav ev “Kéddm.

6. (Ex. xii. 4b) : “YrrepBodat Kat eMeiipers avcdrira. eyévynoay. “Avioorns dé,

iva. atros pvbuxcirepov xpjowpar* tois dvopaocw, wT Hp aduKkias eoriy, ws Eumradw t toorns Sixaroovyns: brepBodjs dé Kal eMetipews HEoov 70 abrapKés: ev @ TO lepov ypdupa treprexerat TO “ undev aya,”

Harris, p. 47, from Mai, Script. Vet. vii. 106 e Cod. Vat. 1553, Didwvos: ex tod a’ rév ev "Héddw Cytnparwv.

7. (Ex. xii. 5a). (a) Aéyerat to dvoikav avipadv, ovdev €repov bits OnAv 7

aredés dpcev. Harris, p. 47, from Dam. Par. 777=Cod. Rupef. f. 134, f TaV ev "Hesse fntnudrwv, and Anton Melissa, Migne, col. 1088.

(6) "Eviot mpoxoravres én’ dper iy Umevoornoav amplv épuxeobar Tod TéXous, THY apre uoperyy a GpuoroKparevay év poxh xabeAovans Tis maAavas OdvyoKxpareias,” mpos oAtyov "penrjoaca madw €€ brapxis peta tAciovos Suvdyews avremebero.°

Harris, pp. 47-48, from Dam. Par. 343, and Cod. Reg. 913,

* edd.: ypjcowa Cod. Vat. > maAaas dduyoxparelas| oxAoxparias Anton Melissa.

© évaréfero Dam.

238

EXODUS, BOOK I

f. 84, €x rod a’ ra&v ev “Eéay» [se. "Efaywyf =’Eéddw)] Cyrnpa- twv, and Anton Melissa (Migne, col. 1117).

19. (Ex. xii. 11) At péev yap C&va ordow éudaivovar Kal ovvaywyiy Adovav

Kal tav aGAAwy rabdv & réws aveiro Kal KeydAaoro: ovK amo 5é oxoTob mpoceOnKe To deity Cebvvveba Kara tiv daddy: 6 yap Td7T0S exeivos eis hatvnv amoKéxpirat troAvKedaAw Opéupati Tdv ev tiv emOupidy.

Harris, p. 48, from Pitra, Anal. Sacr. ii. 313 e Cod. Vat. 1611, f. 181.

21. (Ex. xii. 17) "Avipes ayaboi, tpomixdrepov eizeiv, kiovés® eior Sjpwv dAwy,

Urrepeidovres, Kabdrep oikias peydAas, Tas modes Kal Tas ToA- reias.

Harris, p. 48, from John Monachus (Mangey ii. 661)= Cod. Rupef. f. 33 b, é« rod Ilepi wéOns, and Cod. Rupef. f. 200 b, and Anton Melissa (Migne, col. 1105).

* xpeirrovés Cod. Rupef.

239

EXODUS, BOOK II

1. (Ex. xx. 25b) Ti éore: “70 yap éyxerpididv cov’’ Kai ra eff;

Ot Ty gvow trapeyxetpeiv ToAuavres. Kal To épya THS picews eyxetpyacwv iSiors perapoppobvres Ta dpuiavra puaivover. Tédeva yap Kat 7Ajpyn Ta Tis dicews, mpoobjKns ovdeuids Sedpeva. Harris, p. 49, from Cat. Ined. Regia, 1825 (Mangey ii. 677),

and Cat. Lips. 1, col. 785, DiAwvos €Bpaiov.

2. (Ex. xxii. 21 [Heb. 20)) "Epdavéorara maploTnow ore mpoanAvros cor, ovx 6 mEpiTen-

Beis Ty dxpoBvoriay GAN’ 6 Tas ndovas Kal Tas emOupias kal Ta aAAa ma.On THS pouxiis. "Ev Alyvrrp yap TO “EBpaiov yevos ov TEPLTETHNTO, kaxwbev be maoas KaKWoEoL Tis Tapa Tay eyxwptov mrepl Tous Eévous @POTHTOS, eyxparelg Kal Kaprepia ouveBiov ovK avayKn padrov 7 7 eBedovaiep yroun, dua Thy éml Tov owripa Beov Kataguyny, és eg dope kal dunydve emumepypas TV evepyerw dvvap éppvcaro rovs ixéras.* Ava Tobro mpooriOnaw “ °Y ets yap oidare Thy pox TOU mpoondbrov.”” Tis de _mpoon- AvTov didvota cor ; “AMorpiwars THs toAvOéou do€ns, oixeiwous dé TAS mpos TOV Eva Kal Tar Epa. Tay oAwv TUMAS. Acvrepov €77}- Avdas Evror kahodou Tous E€vous. Eévor be Kal ol mpos THV dAnGevav avropnodnkores, Tov avTov _Tpomrov Tois ev Alytrry fevirevoaow. Odror pev yap empAvdes Wpas, exeivor S€ vouipwv Kal ebay eiat,” To 5é dvoua Kowov éxatépwr “ erndvdwv ”’ droypaderat.

Harris, pp. 49-50, from Cat. Reg. 1825 (Mangey ii. 677), and Cat. Lips. 1, col. 810, DiAwvos éBpaiov, and Cat. Burney, f. 13 b. The variant reading is in Wendland, p. 95, from Procopius, Cod. Aug. f. 217% (Migne, p. 622).

* olxeras Cat. Lips. > obron pev.. . etot] ov Tov avrov Tporov, avTot pev yap

xwpas, of d€ mpos adbrods idvres vouwv Kal TmodiTelas Procopius.

240

EXODUS, BOOK II

3. (Ex. xxii. 22 [Heb. 21]) (a) Ovddéva pév, od5€* Trav GAAwv, ovrE adppeva ovre OyAcav,

adinow adixetv 6 vopos.” "Egatpérov S€ mpovoias peradidwow xjpas Kal dpdavois,® érevd7) Tods avayKaiovs Bonfods Kal Knde- povas adypnvrar, xjpar pev avdpas, dpPavol dé yoveis.4 BovdAerau yap TH pvoikh Kowwvia ypwuévous Tas evdelas bro TAV ev TEpt- ovaia avarrAnpodobat. °

Harris, p. 50, from Mai, Seript. Vet. vii. 104 e Cod. Vat. 1553, DidAwvos: ex rod redevraiov radv ev "E€ddm Cyrnuarov, and Cod. Reg. 923, f. 32 b, and Cod. Rupef. f. 220 b, and Cat. Ined. Reg. 1825 (Mangey ii. 678), and Cat. Lips. 1, col. 805, and Cat. Burney, f. 136. The variant to the first part of the second sentence is in Wendland, p. 95, from Pro- copius, Cod. Aug. f. 217” (Migne, p. 622).

(b) Vouyai 3€, 6rav mpooKxoAAnbaor Oe, ex yuvarxdv yivovrat mapévor, Tas pev yuvarxwders amoBddAovoa POopas trav ev aicOjnoe Kai aber: tiv S€ ayevorov’ Kai duryi tapbevor, apé- oxevav Beod, peraduwiKovor Kata Adyov odv at rowadrar yuyxal xnpevovow, avdpa tov tis Picews opOov vdpwov mpoccvpProdoww Kai matépa Tov avrov, & xpi) mpdtrew mapayyéAdovra Kabazep eyyovois meTa THS avwrarw Kndepovias.

Harris, p. 51, from Pitra, Anal. Saer. ii. 308 e Cod. Coislin. 276, f. 183.

4, (Ex. xxii. 23 |Heb. 22]) Kai xaxodv dmayopever od Tocodrov Tiv cwyatiKny KadKwow

doov tiv wuxixjnv. "“Opdavois yap ywécbw pndels adpootyns 7} axoAaoias SiddoKados, adda THv evavtiwv, év dow Tas yuyds éxovow amadds mpos THv THV Oeiwv xapaxThpwr brodoxyp.

Wendland, p. 95, from Procopius, Cod. Aug. f. 2177 (Migne, p. 622).

6. (Ex. xxii. 28b [Heb. 27b]) (a) IIlpovocira: trav idwrdv ws pn mepimintovey avynKéoro.s

@ ovdéva . . . 0d8€] od Suvapevov dé Cod. Vat. » oddéva . . . vouxos om. Codd. Reg., Rupef., et Catt. Ined.

Reg., Lips., Burney. © efaipérov . . . dppavois] earpérov S€ mpovoias Sia ri

épnptay peradidwow oppavois te Kal xjpars Procopius. ered?) . . . yovets om. Catt. Lips., Burney.

© BovAerar . . . avarrAnpodoba om. Cod. Vat. f ex Arm. Pitra: davorov Cod. Coislin.

241


Tyswpiais’ of yap KaK@s akovoartes apxovres Tovs elmdvras® od peta Sikns duvvobvra Karaxpyoorra: duvacreiass eis mavwAcOpiav. "Emel, dyaiv, od mepl mavros apxovros e€owxe vopobereiv add Woavet tod Aaod rotde 7} EOvovs Hyeuova orovdaiov droriBerat, dud. rActovewv, KataxpnoriKds dé Suvarods 7 tepeis mpodyras 7 dyious avdpas ws Mwiicéa. ‘‘ l80d yap, €6nxa oe Beov Dapaw,”’ edéxOn pos Mwiiojr.

Harris, p. 51, from Cat. Lips. 1, col. 805, DiAwvos €Bpaiov, and Cat. Burney, f. 136.

2c

(6) TS adyab& avipi BAacdy- Oddsev odtws eddywyov «is pia pev aAddtpiov, Erratvos b€ —edvOLaY Ws 7) THY EVEepyeTNUATwY oikerdratov' ovdev yap ovtws evdnpia. evdywyov eis evvoray ws €v- Harris, p. 51, from Anton dnpia. Melissa (Migne, col. 1149).

Lewy, pp. 59-60, from Dam. Par. =Cod. Const. Me- toch. 274, DiAwvos.

9. (Ex. xxiii. 1a) Maraov dynow ovre axoais ovre adn Twi Tdv aicOncewv mpoo-

utéov" érraKoAovbobo. yap rais dmdrais ai peyiorar Cnpiar. Ard kat trap’ evios vowobéras areipnrar paptupeivy aKon,° ws TO pEVv adnbeés dyer muorevdpevov,* To dé yeddos* axo7.

Harris, pp. 51-52, from Cat. Reg. es 1825, and Cat. Lips. 1, col. 807, and Cat. Burney, f. 136 b. The second sentence is in Wendland, pp. 95-96, from Procopius, Cod. Aug. f. 218" (Migne, p. 623).

10. (Ex. xxiii. 3) Ilevia cab’ eavriv pev eAdov xpnle eis éravdpbwow evdeias,

eis 5€ Kpiow iotca BpaPevth xpira TS THs icdryntos vouw. Oeciov yap 7) ducaoodvn Kal adéxacrov: dbev Kal ev érépois ed eipnrat orut “‘ 4» Kpiows Tod Beod Sixaia? eoriv.”’

Harris, p. 52, from Cat. Reg. Ined. 1825, and Cat. Lips. 1,

* anovras Cat. Burney. > dmepribera: Cat. Burney. ° 810 . . . dxof] 81d map” eviows ametpnrar vopoberas axon

peaptupeiv Procopius. @ moTovpevov Procopius. ¢ wevdes Procopius. t 60ev . . . Gru] 80 Kai eipnrac Procopius. ; 9 Sixaia om. Procopius, cf. Wendland ad loc., “‘ fehlt in

fast allen mss. der Cat. Lips.”

24.2

EXODUS, BOOK II

col. 807, and Cat. Burney, f. 136 b. The second sentence is in Wendland, p- 96, from Procopius, Cod. Aug. f. 218°

- (Migne, p. 623).

11. (Ex. xxiii. 4)

“Hyepdrntos drrepBodn mpos TO a) BAdrrew tov exOpov Ere Kal ovvenpe)etv metpacba dev- TEpov de mapairnots meovegias 6 yap pnd? €xOpov Cnsodv b70- weve tiva TeV acy eOeAn- cevev dv BArdmrew én’ wdhedreia idia;

Lewy, p. 60, from Dam. Par.=Cod. Const. Metoch. 274, Didrwvos,

“Hyeporntos drrepBohn pos TO py BAdwrew tov ex’ pov ert Kal whereiv meipacba. Tiva dé Kal dduxjoeevy <av> 6 unde Tov €xOpov Cypdv; “Ere dé Kal oTraow xaBarpet Kal dvopeverav TpoKxardpxeov eipnvys. DiALKov yap TO Epyov kal mpos dworBiyy epéeAket Tov pe) Aiav ayvodpova. AvdaxGeis d€ Tis pnde Booxn- par drrepopav mos tiva TOV avOpwrwv ovdK av ein diAdv- Opwrros ;

Wendland, p. 96, from Procopius, Cod. Aug. f. 218T (Migne, p. 623).

13. (Ex. xxiii. 20-21) (a) Of aduddxres odoumopodvres Svapapravovow THs 6pOis Kal

Aewpdpov ws moAAdkis eis avodias Kal dvoBarous Kal Tpaxetas drparovs ext pémecBa. To mapa jody €ort OTe Kal at buxai Tov véwv” craidelas dpotpotow,® Kabamep peta avericxerov® Onn py) AvowredAes peuBevdovrar.

Harris, p. 52, from Cod. Reg. 923, f. 302 b, “ from the Quaest. in Exod.”

(6) ‘O mewdv Kai dubadv emoTnuns kat Too 5 pabetv a a p47) older, Tas dMas peBepevos dpovridas, emelyerat Tos dxpdaow, Kal victwp Kal wel” 7uepav Oupwpet ras THv copay oixias.

Harris, p. 52, from Dam. Par. 613=Cod. Reg. f. 230.

‘ mAcovegias ex Arm. con. Lewy. > vedv Harris.

¢ Harris : dpoupdow Cod. Reg. 4 Harris: dvemicxero Cod. Reg.

@ Sevrepov . .

243


14, (Ex. xxiii. 18a)

*Avri tod od Set Cupwrov mapeivar emi Tav Ovoralopevwy GANG ravTa Ta Tpocayopeva €is Ovoiav Fro. mpoodopav aluua de? elvar, aivirrera dua oupL- Bodou dvo TO. dvayKaLoTara.” év pev TO Katadpoveiv doris, Cupn yap yOvopa. Tpodis, od Tpopy etepov dé TO pu) dei erraipec0ar dvowpevous dia Ke- vis* oincews. "Aviepov yap EKATEpoV, HOOVn TE Kal olnats, pNnTpos pads anatns €yyova. To ala Tav OAvoidv dsetypya puxis €oTt omevdopevns 06, puyvova d€ Ta Gpuixta ovx atop.

Harris, p. 53, from Cat. Reg. Ined. 1825 (Mangey ii. 678), and Cat. Lips. 1, col. 816, and Cat. Burney, f. 138.

15. (Ex. xxiii. 18b)

(a) KeAever ta oréata ad6y- pepov avaricxecbar ‘ywopeva VAnv iepas ddAoyds.

Harris, p. 53, from Cat. Burney, f. 138, and Cat. Lips. 1, col. 816, "AdxAov.

Aivirreras 5€ dia ovpBorov katagpoveiv pdoviis—lipn yap ovopa Tpopys, ov Tpopn—, Kal TO pL) dew bm Kevis puowpe- vous oljcews aipeoba. To dé aipa TtaVv Ovovdv Seiya puxijs €oTL omevdopievns bed. uyvu- vat d€ Ta GiKTa ody Gator.

Wendland, pp. 96-97, from Procopius, Cod. Aug. f. 220° (Migne, p. 627).

*YAn S€ tis tepas yweobw droves.

Wendland, p. 97, from Procopius, Cod. Aug. f. 220° (Migne, p. 627).

(6). Vox} méoa hv evoeBeva. Airaives tots iSious 6 opytos, dicount} - TWS EXEL TmpOS Ta Geta Kal dvaviorarar mpos THY béav Tov déas agi. Kapos axsevdis edppoovrns.

Todro yap ro mdbos ris wuxfs ev €oprh peylorn Kal

Harris, p. 101 (‘‘ unidentified,’ but located by Friichtel), from Cod. Rupef. f. 153 b.

16. (Ex. xxiii. 22)

Dwviv Oeob tov 7™po puxpod Aex8vra dyryehov trrovontéov

Tov mpopyrny gaat Twes Kal THv ev atTt® Tod Aadodvtos

2 xawhs Cat. Lips.

244

EXODUS,

pyvieoBar. Tod yap A€yovros 6 mpopnTns dyyeNos _kupiou corw. ’AvayKn? (yap TOV aKxop akovovta, TouTéoT. TOV Ta Aeyopeva. BeBaiws mapadexo- peevov, Epyous emureAciv Ta €x- Bevra. Adyou yap miorts Epyov" 6 d€ Kal Tots _ etpnnevors Kara- mevOns Kal evepy@v Ta aKo- Aovba, otupayov Kat d7ep- aomuorTny e€ avdyKns exer TOV diddoKadov, doa pev THO Soxeiv, Bonfoivra 7H yvwpiww, To Se aAnbés trois adtod doypact Kat mapayyéAwacw, dep ot évav- tiow Kal €xOpoi BovAovra Kab- aupetv.

Harris, p. 54, from Cat. Reg. Ined. 1825 (Mangey ii. 678), and Cat. Lips. 1, col. 818, and Cat. Burney, f. 139, ‘ glossed by a Christian com- mentator.”

17. (Ex. xxiii. 24c)

LrfAai cia Ta. ddypara oup- BoAcKads, dep é€ordvat Kal

A

epnpetabar = Sdoxe?. Tdav de KareaTnAirevpeveny Soypdrey doreia €or, a Kat Dépis dva- Keto0a. Kai BeBaiavy Exew Tv idpvow: ta dé emidnmta, wav tiv Kabaipeow trovetoBar Avat- teres. To be “ kabaipav Kxab- eXeis”’ Kai “ ouvrpiBaw ouv- tpibers”’ tovdrov dbmoBbdadAeu voov. "Eved twes Kabaipodow ws dvacrioovres, Kal ouvTpi- Bovow ws avdis dppLocopevou BovArerar 5é€ 7a Kabaipebévra

BOOK II

dwvyv, od mapaKedeverar eio- axovew. Adyov de mores Epyov. ‘O be Kal mevabeis Kal mpagas eeu mavTws Urrepaomarny Tov duddoxadov ouppaxotvTa bu avrob tois Sdéypaow, amep oi evavriou Poe taal Kabaupeiv.

Wendland, p. 97, from Procopius, Cod. Aug. f. 221° (Migne, p. 630).

Ta ddypara ovpBorArKds, dmep é€oravac Kal épnpetcbar doxet. Tar 5€ KareotnATev- pévwv” dSoyudrwr Ta pev aoreia Oéuis avaxeiobar Kai BeBaiav Exew TI dpvaw, Ta dé eriAnmra xabatpetobar ws pa, maAw ava- oTnoopeEva, de dppoodpeva. Tovadrn yap Eupaois a Too “ xaBarpav Kabedeis”’ Kat ‘‘ ouv- tpiBwv ovyrpibers.”

endland, pp. 97-98, from Procopius, Cod. Aug. f. 221" (Migne, p. 630).

@ |. dvayKn > Wendland : xareornAeupeveov Cod. Aug.

245


dmag Kal ovvrpipevra pnnere Tuxelv avoplucews aAX’ eis dmrav poavicbar Ta evavtTia Tots ayabois Kat Kadois.

Harris, pp. 54-55, from Cat. Reg. Ined. 1825 (Man- gey ii. 678), and Cat. Lips. 1, col. 820, and Cat. Burney, f. 139.


Tpodjv Kal dbyieav aiviz- TeTau Tpodiy pev Ou aprov Kai vdatos: byievav dia Tod pada- Kav droarpepew. Acdrepov, éyKparevav elonyetrat, TH Tay dvay Katey perovaiay, povov ere" . mpos S€ TovToLs, pabnua yds aiowsTaTov ava- dddoKer, SnAB@V ote ovTE apTos

” ¢ > c ‘ /

ovte vdwp Kal” éavta Tpédov- > > ” a \ / aw: GAN €otw ote Kai BdAd-

a bal > ~ 24

mrovat pGAdov 7 whedotow, €av py Oetos Adyos Kal Tovrots xapionrar Tas wheAntixas® dv- vapers* Hs xapw aitias dnoiv “ edAoyjaow Tov aprov cov Kal

1 «¢ ” e¢ > ¢ ‘ > TO vowp,’ ws ovx ixava Kal éauta tpédew dvev Oeias’ Kat emippoovrns.

Harris, p. 55, from Cat. Lips. 1, col. 820, ’AdzAov.

19. (Ex. xxiii. 26a)

Tpodiy kal bylevav émayyer- Aerat, Kal TOV dvayKavoraroy oven pvnobeis didake Th éyKparevay. Kai pana de TapédwKev aiowiTarov, ws ovdev tovTwy tpédet Kal? €éauTo, Brdarrec d€ paddAov q woerei, ph Tod Oeod SUvayw apedyrucny dua THs edAoyias mapéxovTos.

Wendland, p. 98, from Procopius, Cod. Aug. f. 221° _ (Migne, p. 630).

>Ayoviav® Kat oreipwow ev Kardpais TATTWY Mwiorjs ov gnow éEvecbau mapa Tois TA Sixara Kal vopiypa Spadou- dOAov cp Tots TO iepov ypdupa tod vopov dvdAdrrovot mapéxer TOV apyaLorepov

* Wendland : adeAnrixas Cat. Lips. > post Oeias lacunam esse stat. Harris.

¢ Harris : aywviay Cod. Vat.

EXODUS, BOOK II

vdpov Tijs dBavdrov tein 6s émi omopG Kal yevécer TéKvw er€On mpos THY TOO yevous diapovir.

Harris, p. 55, from Mai, Script. Vet. vii. 105 e Cod. Vat. 1553, DidAwvos: ex rob B’ trav ev Tevéce [sic] Cyrnuarwvr.

20. (Ex. xxiii. 26b) _TdyKadov b€ pact TO pare pnat pajre éviavrois KarapOpetoBac

Tov Biov - Tov ixer@v. €or ai@ve. KG dé Kal To ‘

Te phe ovre éxdorou copod p€pa todryos “ dvamAnpwaw ”” dua Ta KEva $po 1OEWS

Kal aperis ev poy dvacrTHwara 708 TPOKOTTOVTOS, év BovAerat Ka0amep HovoLKov opyavov dua mavreov Hppdc0ar mpos piav oup- dwvriav BovAnuarwy Kai Adywv Kal mpakewr.

Wendland, (Migne, p. 629).

21. (Ex. xxiii. 27a)

Kat Tov goBov amooreAd jyodpevov gov.

To pev pyrov eupaves’ eis KardmAngw €xOpaav ioxupa bv- vapts 6 poBos, bd’ od paddov 7 Ths Tay avrTimdvwy pwun adicxera. Tod d5€ mpds dudvorav obTws: Svoiv ovody aiTtov, wv evexa TO Getov dv- Ppwrrot TYLBOW, _ dydrns kal dofov, To bev ayanay éorw oypiyovov: TO 8e poBeiobar ouv- torarat mporepov, ware ovK aro oKxorob Acréx Bau TO hyel- oa TOV $oBov, THS dyaans Borepov Kal oye mpooyevoperns.

Harris, p. 56, from Pitra, Anal. Sacr. ii. 313 e Cod. Palat. Vat. 203, f. 261, and Cat. Lips. 1, col. 822, and Cat. Burney, f. 139 b.

24. (Ex. xxiii. 28)

LvuBodrov de brohnmréov elvat tovs odfjKas aveAriotov duvapews Oeia mou oradnoo-

epddou :

pp. 98-99, from Procopius, Cod. Aug. f. 221°

Kai TOV oBov ov dmrooTeA pyoupevov cov, vd’ ob paMov } Tis Tv avrimdAwy pwns ot Tone pot aXioKovrar. IIpo- nyeirat dé Tis dydans 6 pofos, q Tos TeAetous eyyiverat. AV ea ap Tywarar Beds.

al and, p. 99, from Procopius, Cod. Aug. f. 222 (Migne, p. 629).

Oi apices e€ adavois ov mpoedopevous TUTPwOKOVGL Ta. Kawporata, Kepadrjy te Kai Ta

247


pevns, res ag’ bimAorépwv KaTa. Kparos emupépovea" Tas TAnyas, evOTOXI EL maou Tots BAjnpact, Kai diabeioa ovddev avtumeioerar” TO Trapazrav.

Harris, p. 56, from Cat. Reg. Ined. 1825 (Mangey ii. 679), and Cat. Lips. 1, col. 823, and Cat. Burney, f. 139 b.

25. (Ex. xxiii. 29)

(a) *Eav rod adptt mpa@rov elcayouevov Kat pavOavovros orovddons, macav THY, dudBevav EKTEMAY, aOpdav emoTH ny etooukioat Touvavriov od dvavof mpagers: ovTe yap THY ddaipecw evi Kaup@ ywoperny _Uropevel, oUTE TH adbovov piunv Kat popav TAS. diSacKadtas Xwpyoet, adda Kal? éxdTepov TO TE €K- TELVOMEVOV Kal mpooriléwevov oduvn eis kal mepradyjoas agbn- vudoet. ¢ To dé HOUT Kal pE- Tptes adaipeiy prev te4 THs dmatdevouas, mpoorévar dé THS madelas TO avdadoyov caope)etas yevouT’ av omodAoyouperns airiov.

Harris, pp. 56-57, from John Monachus (Mangey i ii. 663)=Cod. Rupef. f. 137, and Pitra, Anal. Sacr. ii. 319 e Cod. Palat. 203, f. 261, and Cod. Vat. 1553, f. 129. “ The latter ms. seems to be the one used oe Le Script. Vet. vii. 100.

a

ots vrrop€epovoa codd, . Kata Kpdtos émidépovoa ex Arm. conieci :

ev adth .. . onuatvor 8 av Kal Oeiav opm aveAniorov duvapews oTeAdopevns €€ odpavod.

Wendland, p. 99, from Procopius, Cod. Aug. f.. 222° (Migne, p. 629).

Ta yap Onpia dedyer Tas TOV mevoveov dvOpebrev oliaets ws MVE woven TH pice Kal Tas épijwous mAnpoi. 7AM’ ovde Tas Tav _etoayopeveny yuxes éorw td’ év dmadddrrew ¢ ayvoias Kat ~ TAnpoiv € emoTH UNS. Od dépovar yap ovre THY exeivns adatperw ovre tHv adbovov ris ddac- Kadias dopav.

Wendland, p. 100, from Procopius, Cod. Aug. f. 229 (Migne, p. 629).

Kat’ aKpov TO Mangey : dvrurecetra: codd.

. « amepaces Cod. Vat. (vid.) ap. Mai. # 7] kar’ ddtyov Mai.

248

EXODUS, BOOK II

(6) ‘O &€ dyabds iarpos od pid uepa TH vooobyr. mavra abpoa ra byrewa mpoodgepev® av eHedAjnaerev, eidws BAGBnv epyalo- peevos pGAAov Arep whéAccav,” GAAa Siaperpnodpevos Tovs KaLpovs emdvave wer Ta owrhpia Kai aAAore adAa mpooTibels mpdws vyievav €urrovet.

Harris, pp. 57-58, from Cod. Rupef. f. 137, and Mai, Script. Vet. vii. 100 e Cod. Vat. 1553, f. 129 (vid.), and Dam. Par. 567, and Cod. Reg. f. 210 b.


“Qorep of mpoomraicartes, aptious Baivew Toot ddvva- TOOrTES, aKpav TOD KaTa THV 6d0v téAovs vorepilovat mpo- Kdpvovtes®* ovTw Kal 7H ux7 Thy mpos evadBevav ayovcay odov avvew KwAveTat, TpoevTvy- xavovoa tais aceBéow avodias.

_ Adrat yap eiow éumdd.iot Kai

Todro yap mabay ddourdpos mpokdpvet, mplv eis TO TEAOS eABeiv tis 6500, Kal yuy7) mpds Oeov odevew €MéAovoa dvace- Béow avodias tis €vbelas dmreipyerat.

Wendland, p. 101, from Procopius, Cod. Aug. f. 222v (Migne, p. 631).

mpoonTraopatwv aitia, dv wv kvAAaivwv 6 vods vorepiler Tis Kata dvow od00. ‘H 8€ odds €oTw 1 emt Tov marépa TaV dAwy teAeEvTaca.

Harris, p. 58, from Dam. Par. 774=Cod. Rupef., &€x Tob a’ tev ev "HEdd8w lyntnpd- TWV.

28. (Ex. xxiv. 1b) Ody dépas drt rod zrupds % Svvapus Tois wev adeoTnKdat peueTpy-

pevov SidoTnua mapéxer Pads, Kataxaiee S€ Tos eyyilovras; "Opa pr Tovodrov te 7a0ys TH Savoia, pw ae 6 odds 7680s aduva- Tov mpaypatos avaAwon.

Harris, p. 58, from Dam. Par. 748=Cod. Rupef. f. 22 b.

® émdépew Dam. et Cod. Reg. > byiecav Mai. © mpoxduvovres ex Arm. et Procop. conieci: mpocxdyvovres

Cod. Rupef. 249


37. (Ex. xxiv. 10) Ovdeis adyrjoer Tov ddparov Bedv ideiv, ei~as adaloveia.* Harris, p. 59, from John Monachus (Mangey ii. 662)=

Cod. Rupef. f. 55.

38. (Ex. xxiv. lla) To pev pnrov Sunynua pavepav € EXEL THV dmddoow ws dmdvre

cdwv Suvarnpnbevtwr, 70 de Tos dudvovav TO TavTas meEpl Ti evoeBevav cupdavous ” veiv. Harris, p

elvat Kai ev pndevi tdv ayabdv d.adw-

. 59, from Cat. Reg. Ined. 1825 (Mangey ii. 679), and Cat. Lips 1, col. 829, and Cat. Burney, f. 141.

40, (Ex. xxiv. 12a) *Evious dxpixopos eyyiveran Aoyropos, ot mpos dXLyov dvamrepo-

go Oevres. avTika _bmevdoTngay, ovK dvamnrdvres padov 7 brro- aupevtes eis Taprdpov, dyaiv, écxarias. traAwdpopobrres.

Hvdaipoves S€ of pu

Harris, p. 59, from Dam. Par. 784=Cod. Rupef., ®iAwvos: . ek TAY ev "BESS Cnrnparwv.

45. (Ex. xxiv. 16a)

(a) "Evapyéorata dSvowmnet tovs éyyls wo doeBelas eire HAOdTHTOS oloévous TomiKAaS Kal _peraBariKas KW}oELs elvat TEpl TO Geiov. *Id0v0 yap €p- paves ov Tov ovausdy Beov Tov KaTa TO €lvat povov emwoov- Levov xateAnhubevar dnaiv, aA Thy dofav avroo. Aurri be q epi THY dd€av éxdox7" i) pev mapovoiay upatvovea TOV duvduewr, eel Kal Baciréws Aéyerau doa q OTparLarTLKT) Suvapus” 7 d€ 7H SoKnoer ado povou kal drrohnyper dogs Oeias, ws everpydoba Tais Tav mapdv-

* ddoytoria Mangey.

250

*Edéyxet Tovs otopévous pera- Batixas Suvdpers elvar epi Dedv. Ou yap Tov ovarddy Beov TOV KaTa TO elvat povov ém- voovpevov KareAnAvbevar dnotv, adda. tiv ddfav adrod, 7) duva- pec mapovatay eupaivev— émel Kal Baoiréws Aéyerau d6€a Svvapus oTpaTunTiKh—, 7 SdKn- | ow avro pdvov | Kal dons Betas drrdAni, 7 TOV _Tapovrew ws émt Tovour@ THY pavractay eTUTMOEV WS TKovros Geod pos BeBavordrny miotrw Tov ped- Advrwy vopobereiabar.

Wendland, p. 101, from

» otpudpovas Cat. Reg.

EXODUS,

twv Siavoias davraciav apifews Geod, ws HKovros eis BeBavora-

BOOK II

Procopius, Cod. Aug. f. 224? (Migne, p. 633 ?).

Thv miotw Tta&v peEdddvTwr vopobereiabar.

Harris, p. 60, from Cat. Reg. Ined. 1825 (Mangey ii. 679), and Cat. Lips. 1, col. 382.

(d) “ABaros Kat dmpooreAaatos dvrws eativ 6 Oeios ydpos, ovde THS kabapwrdrns duavoias Tooodrov tos mpocavaBhvar duvaperns ws Oiger pdvov érubatcar.

Harris, p. 60, from Dam. Par. 748 = =Cod. Rupef. 22 b, €K TOO avTob Arot TOO TeAevTalov TAaV ev "Héddw Cnroupévwr.

46. (Ex. Xxiv. 16b) Tov é igov apOuov dmréveyse Kal TH 700 Koopou yevécer Kal Th

Tod OpariKob yévous exhoy}}, Ty éfada- Bovdopevos emdeigar 6 OTL avros Kal TOV _KOopOV ednpcovpynoe kal 70 yevos eiXeTo. ‘H de dvaxAnous Tod mpodynrov SevTepa yéveais €ore THs mporépas Gpeivwv. “EB8opn be dvaxaNetra THEPQ, Tavrn Siadepaw Too mpwrom\dorou" ore éxeivos pev ex yijs Kal pera. odparos ovvi- atato: obros b€ & dvev owparos- 510 TO pev yayevet apiO pos oixetos ameveunOn Eds rovTw b¢ 7 lepwrarn goes THs €Bdouddos.

Harris, pp. 60-61, from Cat. Lips 1,

47, (Ex. xxiv. 17)

To dé eldos ris ddEns Kupiov dnaiv eupepeorarov elvae droyi, padrov dé ouK elvat adda dai- veoOat Tots op@or Tod Geod Secxvivros Grrep €BovAeto Soxeiv elvar mpdos tiv Tav Oewpevwr KatamAngw, 1) @v TobTo Omep edaivero. "Emde per yoov To 4 evesTrov Tov vicdy "lopana, evapyéorara pedo Ore pav- tacia ddAoyos Av aA od PASE aANOHs. “Qomep Se 4 PAE

col. 832, Ilpoxomiov.

*Edeixvue Se mip Beds, ody Orrep hv GAN’ Omep nBovrero doxeiv: 6 av emriveyKev “ évabmiov TAY vidiv "Iopana.’ To be avpuBodrov drt _Saraynrt- Kov To eiov Aoytopav aoeBdv, ws Kal THs vAns TO Tip. Wendfand p. 102, from

Eee as Cod. Aug. f. 224" vid.

251


macav TIVv mapaprnbeicav vAnv dvadtoxet, ovUTws, OTav emupot- THON ethuxpus Too Jeod € evvoua. Th wuyn, mavtas Ttods €TEpo- dofous aceBeias Aoyiopovs dva- P0cipe, KaBocwwotca tHv GAnv dudvouav.

Harris, p. 61, from Cat. Ined. Reg. 1825, and Cat. Lips. 1, col. 832 (Mangey ii. 679).

49, (Ex. xxiv. 18b)

(a) “Ore eweAre KaTdpitos Tecoapdxovra de péever Tas évecBau a) dmouKx.obeioa yeved, mdoas Tpepas ev dpet Mwiojs, Kal ert TeooapaKovTa érea 60a eucMev € ern TOV ed 7rabov- PbcipecBar- wupia pev edvepyern- Twv ayvapuwv POeipecBar Oeica, Sua prupiwy d€ éemdecka- yeved. péevn TO axdpioTov. Wendland, p. 102, from

Harris, p. 61, from Cat. Procopius (Migne, p- 635 a). Ined. Reg. 1825 (Mangey ii. 680), and Cat. Lips. 1, col. 833.

(b) ‘Yaép dv ev toapiBpous Tuepaus ixéreve Tov marépa Kal pddvora Tapa TOLOUTOV Kapov, ev @ didovra vopor Kal popynrov tepov, 7 oKNVH. Toe yap ob vopor; dpa ye Tots aroAAvupevots ; “Yep tivwv de at Buciar ; [dpa] av puuKpov votepov Pbapnao- pévwv; mponder yap ws mpopyrns Ta eodueva.

Harris, p. 62, from Cat. Lips. 1, col. 834, IIpoxoziov. (Cf. Wendland, p. 102, ** Von hier an folgt Pr. dem Philo nicht mehr als Quelle ’ ),

50. (Ex. xxv. 2) (a) Ti xapdiav avti rod nyepovKod mapeiAndev 4% yp Harris, p. 62, from Mai, Script. Vet. vii. 103 e Cod.

1553, DiAwvos: €x Tob Tedevtaiov Tav ev "HédSw foci

(b) Od yap ev vAus adn’ ev evoe <i? Svabécer Too xopilovros 7 7 aAnOis amapyyn. ‘O pi ex Tpoaupecews andpywv bed, Kal av Ta

« Mangey: edceBela codd.

252

EXODUS, BOOK II

ras mavra Kopiln pera Tav Baowixdv Onoavpdv, amapxas el.

* Harris, p. 62, from John Monachus (Mangey ii. 670), é« Tob TeAevraiov rav ev "E€ddw Cntnyarwv. (I have transposed the order of the two sentences to agree with the Armenian. This makes it unnecessary to accept Harris’ suggestion that the last sentence [od yap . . . dmapyx7] is a gloss.)

55. (Ex. XX. 10b [Heb. 11b]). (a), Ot dorépes orpepovras Kal ethodvrat KUKAov" of pev KaTa

Ta avTa TH ovpravte ovpav@, oi S€ Kai Kwhoeow idias <ds> dayov efarpérors.

Harris, p. 63, from John Monachus (Mangey ii. 670), é« Tod PB’ ev "Héddw Cntrnpdtwvr.

(6) ‘O ré&v avOpdmwv Bios, oporovpevos meAdyer, KuypaTwoes Kal otpodas mavroias mpocemdexerar® Kard te edmpayias Kal kaxompayias.° “Idpura: yap ovdev tav ynyevdv add’ dde Kal éxeiiae duadeperar, ola oxddos Badarredov vx’ evarvriwy mvevpd- TW.

Harris, p. 63, from Anon. Coll. Florilega Cod. Baroce. 143 (Mangey ii. 674), and Dam. Par. 506, “ ascribed to Nilus,” and d Cod. Reg. 923, f. 156 b, ‘‘ ascribed to the ii. Quaest. in Genesim [sic}.”

62. (Ex. xxv. 17a [Heb. 18a]) Tiva Ta xEepovPip; Ta xepoupip Epunveverau pev emlyvaots ToAAy, 7° ev ETEpois

dvopa emiaTHun mAovoia Kal Kexupern. LivpuBora dé eate Sveiv tod “Ovtos Suvdpecv TONTLKAS TE Kal Baorlixs. IIpegBurépa de uy] TounTeKy Tis BaowAuKis Kar’ érivorav. “lonAcKes yap atye? mepi Tov Bedv dracat Suvdpets, aAAG mpoemwoeirat mws ” TOUNTLKT) TIS Baoluxis Baotreds yap TUS ovxt Tob pe) ovros ara Tob ~ yovotos dvoua Sé EAayxev ev Trois fepois ypdypacw 1% ev rronTiK?)

@ wéradAa con. Harris. > mpoodéxerar Dam. : mpocevdéxerar Cod. Reg.

¢ xal Kaxompayias om. Cod. Barocc. 4 mpaypatwy Dam.

¢ # ins. Harris. ‘ Harris: aire eodd,

253


eds, 7d yap movfoa Oeivar EAeyov ot madavoi: 4 Se BaordtK? Kdpios, ered?) 76 Kdpos Grdvrwv avaxeirar TH Bacrhei.

Harris, pp. 63-64, from Tischendorf, Philonea, p. 144 e Cod. Vat. 379, f. 385 (“* This and the following passages [to § 99] were first edited by Grossmann in an inaugural dis- sertation, Leipsic, 1856 ”’).

63. (Ex. xxv. 17b [Heb. 18b]) Acari xpucotd ropeura; ‘O pev xpvads avpBodov Tis Tyswrdrys odoias, 7 S€ Topeta THs

evréxvov Kal emioTnpovKhs picews’ eder yap Tas mpwras TOD "Ovros Suvapers das dev brapyovoas Kai THs Kabapwrarys Kal dpuyots Kal Tiuadpeotaryns Kal mpooére THs emoTnmoviKwraTns dvoews peTadaxeiv.

Harris, p. 64, from Tischendorf, Philonea, p. 144.

64. (Ex. xxv. 17c-18 [Heb. 18c-19]) Acari én’ dudotépwr rav KAtra@v Tod ihaotnpiov Ta xepouvBi Hppyorre;

Tods 6pouvs Tod mavros ovpavod Kai Kdcpou dvai tais avwrdtw dpoupais wyup@oba, rH Te Kal” Hv eroie ta dra Beds, Kai TH Kal? jv apxer THV yeyovorwv. “Ewedre yap ws olkevordrov Kal avy- yeveoTdtouv KTHpaTos mpokndecbar, H wev TromntiKy va pr Avoecy Td mpos avris yevoueva, 7 5€ BaciAcKy rws pndev unre TAcoveKTH pnre mAcovertiTa, vouw BpaPevopeva TH THs icdryntos, bd Fs Ta. mpdypara Svawwvilerar®. IlAcovegia pev yap Kal avcdrns opyn- Thpia moAduov, AvTiKaA THY SvTwv: TO S€ EvvoMOV Kal TO icoV eipnvns oméppata,” owrnpias airia Kal THs eicdmav Siapovis.

Harris, p. 64, from Tischendorf, Philonea, ‘* ut supra.”

65. (Ex. xxv. 19a [Heb. 20a]) Atari dynow: “ éxreiver ras mrTépuyas Ta xepoupip ta avoxidly”’;

Aé pev 706 Deot maou duvdpers mrepopvodat, Tis dvw mpos Tov matépa 6000 yArydpevai te Kal ediéwevary avoxidlovor S€ ola mrépvét Ta TOD TavTos pepy’ aivitrerar 5é ws 6 KdapMOS oKémaLs kat dvdaxrypiows Ppovpeirar, Suoi rats eipnucvars Suvdpeot TH TE mounTiKh Kal BaovduKy.

arris, p. 65, from Tischendorf, Philonea, p. 146. “‘ John Monach. (Mangey ii. 656), referring to ii. Quaest. in Gen., gives the first sentence, as also Pitra, Anal. Sac. ii. p. xxiii e Cod. Coislin. (?), f. 60, with the same reference.”

* Svapovilera: Grossmann.

254 > répwara Grossmann.

'

“y

EXODUS, BOOK II

66. (Ex. XXV. 19b [Heb. 20b]) Atari ra mpdowma «is GAAnAa exvever Kai dppon ™pos To iAaoriprov ; Layxadn tis €ore eal Deompemns oT] Tov AexBévreov elke" EdeL

yap Tas duvdpers, THY TE mounTuKty Kal _Baorhiyy, eis aAAnAas® adopay, Ta oddv Kaddn karavoovcas Kal dua mpos TH cwopeevav TeV yeyovdrev oupmveovoas” Sevrepov emewdy) 6 beds, els wv, Kai mounTHS €oTt Kal Baoureds, eixoTws al Siacrdca Suvdpers maAw evwow éAaBov" Kal yap di€ornoay wgedipos i iva. 7 pev Troup, 7 be dpxn. _Avagéper yap €xadtepov Kal jpydabnoay € érépy TpoT Kata THY TAY dvoparev aldvov mpoaBodAny dmrws Kal u TounTuKt THs Baowhuxys Kal 7 Baowduxn) Tis ToUNTUKAS EXNTAL. "Apdorepar yap ouvvevovow eis TO ‘Aaornprov eikoTws" €l [1 yap iv trois viv obow iAews 6 Beds, ovr’ adv eipydoOy tu Sua Tis mountiKis ovr av edvonnOn dia tis BaowWuKas.

Harris, p. 65, from Miusshendort: Philonea, p. 147.

67. (Ex. xxv. 2la [Heb. 22a]) Ti ear “yrwobjoopai cor exeidev”’;

Tvaéow Kat emeoTnpny 6 eiAcxpweoratos Kal mpopytixararos voos AapBaver Too dvTos ovK dir” avrod Tob vros, od yap xwphoer TO péyeos, aN’ amo TeV ampasreov avrod Kal Sopuddpwv Suvdpecwy. Kai dyamnrov exeilev eis Tay puxiy pépecbar ras avyds iva Svvnrac dua. Tod Sevrépov déyyous ro mpeoBdrepov Kal adyoe.- déoTepov Dedcacba.

Harris, p. 66, from Tischendorf, Philonea, p. 148.

68. (Ex. xxv. 21b [Heb. 22b]) Ti eore “ AaAjow dvwhev rod iAaornpiov ava. péoov 7@v xXEpou ” 5;

"Epdgaiver bua ToOTO mpdrov mev Ore al TAS iAew Kal Tis 7oun- TUKAS Kal adons Suvdwews drrepaven TO Oeidv €or éreita 5€ Ott Aadet Kata TO pecairarov THis Te mownTiKns Kai BactAcKijs* TodTo de TowodTov vroAapBaver voids” 3 Tod Beot Adyos }€00s av ovdev ev Th pce KataAeimet Kevov, Ta GAa mAnpav Kai Heourever Kat Svaita tots map’ ExaTepa Sveordvar Soxodar, diriav Kai opdvovav epyaldpevos: del yap Kowwvias- airvos Kal Snpwoupyos eipyvns. Ta pev odv zrepi rv KtBwrrov kara Hépos eipy tau det de ovdAAnBdnv advwlev avadaBdvra tod yrwpica xdpw tivwy radra €ore ovuBora dveEeAOeiv- Fv be Tatra oupBoduca. KiBwros Kal Ta ev avril Onoavpilopeva vopipa Kai emi tavrns TO iAaoTHpiov Kai Ta emi

@ edd.: ddAdAnyopiav codd. » yoov Grossmann.

255


Tod thaornpiov XaNdatew yrarrn Acydpeva. xepouBip, bmep de TovTwY KaTa TO Lecov pwr) Kal Adyos Kal dmepdvey 6 Aéywv. Hi d€ Tis dxpiBas duvnbein Karavoraoas Tas ToUTwy pices, SoKel por maou Tots aAAows anoragacba 6 6oa Cnrwrd, KaAAeot Deoedeorarors meprdnpbets. Lkomdpev d€ ExacTov oldv éott. TO mp@rov 6 Kai €vos Kal povddos Kab dpxiis mpeaBvrepos. “Evevra 6 tod “Ovros Adyos,” 1, OTrEpwariKt TOV ovtwr ovdaiat amo dé Tob Deiov Adyou, Kabdrep a azo mys, oxilovrat ai?’ 8vo Suvdpers. ‘H pev TOUNTUKT Kal” av eOnKe Ta TavTAa Kal Suexdopnoev 6 TEexXviTns, atry eos ovopalerau a de Bacrhuxn, Kal? av dpxet Tay yeyovorey 6 5n- pLtoupyos, avTn Kadetrau Kupios. "Amo de ToUrw Tov dveiv Suvd- pewy exrrepvKaow €repau mapaBAacrdver yap TH pev TounTLKH n itAews, ts ovopa evepyeris, TH be Baohuxh 7 vowoberixt, ovopa de evOUBoAov 7 koaaTnpLos: to 6€ TavTas Kal meph ravtTas 7 KeBwros” €oT Oe KeBwros Koopou vonTod avpBodror. “Exec de ta mayra iSpupeva ev Tots €owrarors Gyious ovp Boras 7 KBuros, Tov dowparov KOopov, TA vOUUa a KéxAnxe japTupia, v vopo~ Beruxny Kal _koAaornpiov Svvapuy, TO tAaornptov, THY ee Kal evEpyerwv, Tas vmepavw THY TE TOLNTLKHY, ts €orl miotTis® THs iAew Kal evepyeridos, Kal Thy BacitAcKHy, rs, eort pita Tis Ko- Aaornptov Kal vopoberuKiis. ‘Vreudpaiverat de péoos adv 6 Oeios Adyos, a avwtépw S€é Tob Adyou 6 Aéywv: Eore SE Kal 6 Tay Kareidey- pévwv apiOuos €Bdopudd. oupmhnpovpevos | vonTos Koopos, Kal Suvdpers dvo ovyyeveis ] TE KoAaariptos Kal evepyeris, Kai ETEpau po ToUriy dvo 7 q TE ToUnTLK Kal v7] Baorhuxn, ovyyevevav éxovoat pGAXov mpos TOV Syuvoupyov 7 n TO yeyoves" Kal EKTOs 6 Adyos Kal €Bdopos 6 Aéyw: eav dé dveobev Thv KaTapiOunow Tovq, ebproets TOV per déyovra mpa@rov, Tov O€ Adyov devrepov, tpirqv’ be Thy TounTUKny duvapw, Terdprny be TH GpXnV, eira de bro pev TH TOLNTLKH TEeuTTHY THY evepyerwy, vmo Oe TH jBaowduch EKTHY THY KoAacTypiov, EBdopov S€ Tov ex TaY idedv KdOcpov.

Harris, pp. 66-68, from Tischendorf, Philonea, pp. 148-152.

85. (Ex, xxvi. Ic) To pev yap tv ddoupytKdr, To de podoedes 7 7 xoxxoBages, TO

d€ daxivOw TMPOGEOLKOS, H Oe Béocos THYv Acuxiy elye xpoudv. Kai Tatra de Tov Tecodpwv orouxeio hv aiviypata. “O pev yap ddxwBos TO apt TpoaeotKe, TO be podoeides 7 koxxoBades TO mupl, Td Se dAoupyiKov pnvver tHv OdAatrav—exelyn yap rpédet

@ éyou Grossmann. > ai add. Tischendorf. ° anyn ex Arm. conieci. 4 rpirov Harris.

256

Se ne, Te ne

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Son ~@@

EXODUS, BOOK II

Tov KoxAov, eé ob TO Tovwodrov yiverar xpapa—, 7 Sé Bvccos tiv viv: ex tadrns yap dvecOa rEyerat. Wendland, pp. 107-108, from Theodoret, Quaest. in Ex-

odum, Migne, p. 284 pv.

99. (Ex. xxvii. 1b) Otte mAobrov domdlera 7d Oeiov ore meviay amoorpéderat. Harris, p. 68, from Pitra, Anal. Sacr. ii. 308 e Cod. Coislin.

276, f. 208.

105. (Ex. XXxvii. 21b) Ovdev ovTe HdLov ovTE sila Oe SovdAcvew, é Kal Ty

peylorny Baovretay drrepBanr e. Kai poe Soxotow ot mp@rou Bard eis dua Kal apyvepeis yevécba, dnAodvres Epyous Ott xpr Tovs T@V dr\Awy Seardlovras SovdAevew Tots AaTpevovar Ded.

Harris, p. 68, from Dam. Par. 775=Cod. Rupef. f. 113, ex Tod B’ t&v ev "Eéddw Cytnudarwr.

107. (Ex. xxviii, 2) Adéa, ws 6 madads Adyos, Yevdis €or. brdAnyis Kai Sdxnors

aBéBasos. Harris, p. 68, from Mai, Script. Vet. vii. 102 e Cod. Vat.

1553, €« trav ev “Eéddw Cnrnpdtovr.

117. (Ex. xxviii. 27 [Heb, 31)). Ava toe TobTo yap: Tod dépos 6 mrodHpys exe TO xp@pa. “Yaxw-

Bos S€ Hv, ws av Kai eis TodTo adopav perapatos yéevnTat. Wendland, p. 108, from Theodoret, Quaest. in EHxodum,

Migne, p. 285 s.

118. (Ex. xxviii, 28 [Heb. 32]) Oi AdAou, TA dpetdovra jovxaleobat pnyvuvres, TpoTov TiWa

to yAwooaXyias mpoxéovow eis Sra axons ovK aéa. Harris, p. 68, from Dam. Par. 576, and Cod. Reg. 923,

f, 931, “ in each case headed @iwvos.””

SUPPL. II K 257

San eee

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A ee te a UNIDENTIFIED FRAGMENTS FROM QUAESTIONES IN EXODUM 2 sate |

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"Apaxavov avOpemivy pice 760 Tod “Ovtos mpoowrov Oed- ainda To 5€ mpocwmov ov kupwodoyeirat, mapaBodn S€ éorwv eis SyAwow Tijs Kabapwratns Kal eiAuKpweotarns Tod "Ovros id€as, ered) Kal avOpwrros ovdevi yropilerat padoyv 7) 7 mpoowme Kara THY (Stay moLoTn Ta, Kal Hopeny. Od yap gnaw o j Beds 6 ort ‘ ovK etl oparos Ty pow ” —ris dé HaMov_ oparos 7 é 7a aAAa mavra yevvyoas opard ;— “ mepuxers de TowobTos eis To opacbar im’ ovdevos av perme Op@pat ° ” por. To d€ aitov % advvapia. Tod yevqrod. Kai tva p27) mepiTAEKwv pndver Oeov yevéoBa Set mporepov—drrep ovde oldv Te—iva Qeov iaxvon Tis xatadaBetv. "Hay de dmobavy pe tis TOv Ovynrov Biov, lhon de dvriAaBoo | TOV abavarov, i tows 6 pnd€émore eldev dyperar. At dirdocodiat m@cat KaTd TE THY ‘EAAdsa Kal BapBapov axpacacar, Cnrotoat Ta picews, ovde TO Bpaxvrarov nduvnOnoav THAavyds ideiv. _Ladis i dé miorus ai dvadwvia, at Svapdxae Kat erepodotiat TOV éxdorns x aipécews dvackevalovrwy Kat dvacKevalopevev Hep’ Kal maou OpunTH pia ToA€peov yeyovacw at Tav aipecromaxcy oxtai,” tughodoa TOV Suvdpevov BAérew avOparmuvov vobv rats avrioyikais Epiow, apnxavodvTa tiva det mpoceobax° Kal . rive dudcacba. Act TOV BovAdpevov pavracP vat TOV TOV dow dpiarov, orhvat TO apdartov Kata wuyny, (Spurevra maylens yvapn pu, Kal pnere m™pos monAa mraleoba, € emeita d€ orivat én voews kal yrepns Enpas kal aydvov mavtwv,? doa Papa: €av yap mpoonjaerat Tt Tav padakwrépwr, opajcerar TiS, mpobécews. ’ Advvarnoet Kal TO dfvwm€oraTov Breérov idety TO dyEevnrov, ws tuphwO frat mpo- tepov 7) Oedcacbar Sia tHv d€vavyevay Kal Tov émewcpeovTa® xei- pappov THY pappapyyav.

Harris, pp. 72-73, from Dam. Par. 748=Cod. Rupef. f. 22 b, é€x rod reAevtalov Tadv ev "HEddw Cynrovpéevww.

a

i

: The sections have been numbered by me. > Harris: otxiac codd. ¢ Mangey: mpoéoba codd.

? Harris : zavrés codd. ‘ suns Se : dmevopéovra codd.

258

EXODUS, UNIDENTIFIED

2. ‘H dopa T&v Kaxuav avakuka Kal orpoBet TH yuxny, iAvyyov abrh mepiTBeioa Tov Kkadvnrovra Kal Kappveww exBralopevov TV gvoe pev mpéroveav dyuw, emitndevdoer 5€ TvdAovperny.

Harris, p. 73, from Dam. Par. 751 (Cod. Rupef.), é« rdav ev "Héddw Pneeyuitroon

3. At zrepi Tay Tod Oeod aperav evayaveor Cyrycets BeArvodor Thy dudvovav Kal ab Aobow dBAous 7dtarous a dpa Kal wheAypwrarouvs, Kal pddvora 6 OTav pm, os ot viv, THY pevdavupov KAjow brodvd- pevoe EXPL Tod Soxeiv dreppaxoto. THv Soypatwr, adda waber

oiw per’ emorhuns txvnAatodow aAjPeav. arris, p. 73, from Dam. Par. 774 (Cod. Rupef.), “

ferred... to the first. . . book of the eniond ve oa Exodus.”

4. To eupedres kai edpvOuov odk ev dwvi paMov 7 Savoia emdeixvucdac meipwpevous. ‘O tod codod Adyos ovK €v phpact adn’ év trois dnAovpevois mpdypacw emideiKvucw TO KaAXos.

Harris, p. 73, from Dam. Par. (Cod. Rupef.), ‘* referred . to the second . . . book of the Questions on Exodus.”

5. Tods é evTuyxdvovras Tots tepois ypdppacw od det ovAAaBopa~ xelv ada m™po TOV Ovoparo kal pyydrev THv Sidvovay oxoreiv, Kal Tovs KaLpovs Kal Tpdmrous, Kal” ovs ExaoTa Aéyerar. IloAAdKus yap at avrat A€feus éTépois Kal €Tépois mpdypaow epappolovow, Kal Kata 70 evavtiov diapépovaat Aceus emi Tod avTod TiOduevar mpadypatos avvgdovow.

Harris, p. 73, from Dam. Par. 774 (Cod. Rupef.), “ referred. . . to the last book of the Questions on Exodus.”

6. [lepuéxer Ta mavra, vn’ ovdevos TEPLEXOLEVOS. ‘Qs yap 6 TOTP0S TEPLEKTLKOS owparoy €oTl Kal Kataduyy, ovtw Kal 6 Beios Adyos wepiéxet TA GAa Kal mremAnpwKev.

Harris, p. 73, from Dam. Par. 752 (Cod. Rupef.), é« rod velevralon-ray ey "Héddw Cnrnudrwvr.

7. "Evrds déper tov dAeBpov 6 TH Kaxia ovladv eel avvorKov éxer TH é€miBovAov Kal mroAguov. “Ikavds yap mpds Tiywpiav %

ie 259


tod davAov ovveidnais, olxofev ws €x mAnyfs delay mpoteivovca TH pux7. :

Harris, p. 73, from Dam. Par. 782 (Cod. Rupef.), é« 7av ev "Héddw Cnroupéevwv.

8. Tod pavrov 6 Bios emiAurros Kal mepiders, kal 6oa Kata Tas aicOjaes evepyet foBors Kal dd¥vais avaKéKparat.

Harris, p. 73, from Dam. Par. 782 (Cod. Rupef.), ‘ ferred to Quaest. in Exod.”

9. At Tob beod _xaperes ov povov avayKaia mapéxovTat GAAd Kal mpos TrepitTnv Kal datAcoTrépay amdAavow.

Harris, p. 73, from Dam. Par. 789=Cod. Rupef, f. 277, ** from ii. Quaest. in Exod.”

10. Mupia ye, od Aéyw ra&v dvayKatov dAAa Kai t&v Bpaxuta- twv elvar dSoxovvTwr, exhevyer Tov avOpebmwov vodv.

Harris, p. 73, from John Monachus meee ii. 662), ex Tob a’ Tay ev "BEddep Cnr.

11. Mia dvdrravots puxis €orw 7 Kpariorn eis TO tepov Too dvTos mo0ov, arr xppoba Oe Kai BovAevparenv Kal Adyov Kal mpagewy. . . . Ilépas edSanovias 7d dxAwas Kal appends ev povey Oe ornnes.

Harris, pp. 73-74, from John Monachus (Mangey i ii. 669) =Cod. Rupef. f. 178 b, é« rod reAevraiov trav ev "Eéddw Cnty.

12. IToAAa dowpevors Kal adnwovotow €Bos éo7l pevdeo8ar, Tov ralav ovk émitpotevdvtwr aAnBevew ei Td eddos oikeidv €oTLv.

Harris, Pp. 7A, from Mai, Script. Vet. vii. 96 e Cod. Vat. 1553, €« Tob a’ t&v ev "Héddw Cyrnpdrwr.

13. To r&v pavrwy ax purov Kal avidputov ev , yvebpass dia- F | ovviornow paxouevous ev Adyous adjAots, paxopevas dé mpagers kal pundémote ovxpdwvodcas éavrais.

Harris, Pp. 74, from Mai, Script. Vet. vii. 100 e Cod. Vat. 1553, ék tod a’ rév ev "HEddw Cornp.

260

we ee eee Sng asia

ee ee ee a ee


14. Ta BovaAjpata trav ayabdr Set BeBarotcba teXevrnodvTwv ovdev ATTov 7 CwvTwr.

Harris, p. 74, from Mai, Script. Vet. vii. 101 e Cod. Vat. 1553, é« Tod a’ rdv ev "HEddw Cytyp.

Ls. To prev * ‘ mpwrdroKoy ’ ” mpos 70 pent p@ov yévos, TiKret yap * 70 te “ mpwroyeres ” T™pos. To maT p@ov, ati yap dppev"

TO de “ Svavotyov macav pajTpav iva ya) yevou, S$ mpwroroKov Ouyarpds, <i0? UorEpov emuyevopevov viod, Tov vioV EV TpwroroKots karapiOuncer tis, as THS dppevos dpxovra yeveds* 6 yap vomos dnotv, od dvolyvuact tiv pajTpav 6 ToLodros TH EvOds ex TwapHevias.

Harris, p. 74, from Mai, Script. Vet. vii. 105 e Cod. Vat. 1553, ék tod 8’ ray ev Weds tn7mp. ‘* The passage evidently belongs to Exod. xiii. 2.”

16. Ta pérpa mAcovalovra tov dpov brepBaiver ws yiverBar tiv fev Guerpov dpdvynow, mavoupyiav: tiv 5€ cwdhpoatyyny, hevdwAiav- thy d€ avdpiav, Opactrnra.

Harris, p. 74, from Mai, Script. Vet. vii. 106 e Cod. Vat. 1553, ék trav ev Héddm Cnrqu.

17. ‘H eddvia mAcovalovea TH pun, ths popas mpos | ToAAa 81) Tav ddvourehav eiwbe xwpetv" ev be Tais Wacxaréars ovK eAarTw Ta OvK dvayKaia TOV avayKaiwy éori: 810 mpoonKer Tov Epopov Kal poxis bdnynTiv, Horep yewpyov ayaldy, ra vrepBadAovra TEPLKOTITEL.

Harris, P- 74, from Mai, Script. Vet. vii. 108 e Cod. Vat. 1553, ék tod a’ t&v ev "Héddw Cytnudrwv.

18. ‘O aopiaTiKes, yroipns av érépas, Adyous ov ouvddovar xphrau dieeror pev yap dmvevari Tos dpeTiis exdorns érraivous, ola Adyw mrodds émt Onpa Trav Axovevto’ 6 be Bios eorlv adta@v mavrov dvamdeos dpaprnudrey Kat pow Soke TV emi oxnvais broKpiT@v Sradepew ovder, ot TodAdxes TeeAnpevor Kal _ adpoves, avOpevrrot SrepBappevor Twes Sé€ Kal Depamevovres, els Tpwas

— doxodvrau pixpov Sé & dorepov amobéuevor TH oKeuny, Ta THs dias - adogias avadaivovor onpeia.

Harris, Pp. 74, from Mai, Script. Vet. vii. 106 e Cod. Vat. 1553, ex rod a’ trav ev *Héddw Cntnpdrov.

261


19. “Opacis mapa Tas aAas aicOjces kal Tavry Siaheper 6 ort at pev dAAat Tots aicOyrois eyKaraplyvuvrar, olov 7 yedous ava~ Kupvarar Tois xupots Kal 7 dodpnots Tots erravadiSopevors dr pois Kal at aKoal tais pwvats exdvopevars eis Ta Ota" ovTE yap avTH dua Too Babous TOV owpdrov xwpet, paver be TOV emupaverdsv povov Kata THY TpooPoAjy, ovTE TA Gwpara eis THY Oy EeicdUverat.

Harris, P. 74, from Mai, Script. Vet. vii. 109 e Cod. Vat. 1553, é« Tob a’ Tdv ev "Eéddm Cytnparov.

20. Od mavrov KowwwvnTéov maow ovre Adywv ovTeE Tpaypdroov Kal padvora t tepav moAAa yap mpotmaptar det tots eprewevors Tihs perovotas Torey mp@rov Bes 704 péyorov Kal dvayKaroraroy, mpos Tov €va Kal ovTes® ovTa Beov. evoeBevav Kal dovdTynTa, THY emt Tots dydApace | Kal fodvous kal ouvddws apidp aot, TeAeTals TE drehéarots Kal pvornpiors dvopy.darots, dvavurov aAdvnv dmwcapevors" devrepov de xabapBivat Tas dyveurixas ° xabdpoets KaTa TE oGpa Kal wuynv 8a VOC mar picv kal 0a" Tptrov agévdmiotov Tod ovvacpevicpod mapacxeiv evexupov iva BI) tpametns® petaAaBorvres fepas, doosreww perpaxiov TpoTrov, dO KOpov Kal mAnopovis evahowldaw eumapowodvtes, ols od ews.

Harris, p. 75, from (Pitra, Anal. Sacr. ii. 308 e Cod. Coislin. 276, f. 205, €x rod mpwrov trav ev "Héddw Cnrnpatwv, and Dam. Par. 782 (Cod. Rupef.).

21, Mbaprov KaA@ tov pH éptepwevov apbapoias adn’ Oorpéov Tpomov évetAovpevov doTpaKkodépum, OmEep eoTlv 6 GwyaTiKds OyKOS Kal 6 tav OvnTav Bios.

Harris, p. 75, from Pitra, Anal. Saer. ii. 308 e Cod. Coislin. 276, f. 245, €x tod redevtaiov tav ev "Eéodw Cnrnudrwr, and Cod. Rupef. f. 240.

Be. Maraov ovdev ouUTE aKoais ovre adn Twi Ta&v alcOncewv — mpoouréov" eraxoAovbobat yap tais amdrais padwota taév puydv at Cnpia.

Harris, p. 75, from Cod. Rupef. f. 45, &« rav ev "Héddq@ Cnroupevwy.

23. IIpos rovrows, etzou tis ’"HOeAew S€ unde xwpls ayd-— av, od« €BovAeto adbtods KaTa- vwv THY KTHOW avTois eyyeve-—

* kai Dam. > dvrws om. Dam. ° ayvevotvcas Dam. 4 tpodfs Dam.

262

ete

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al le


mecelv eis TO pabvpov Kal Tis erayyeAias KatakAnpovopjoat Thy yhv aydvwv xwpis® Ta yap move KTnbévra mapa Tots Exovat Tyua’ Ta amovws Ktybévra Katadpoveirar padiws 60ev Bov- Adpevos adrods videw Kal éypy- yopévar Kal ws €xovras €xOpovs mpos te Tov Oeov emiotpepew Kal Ths map avtod émKoupias d<icBar, TodTo Troveiv errayyéA- Aerar,? cuod Kal yvpvilwr® avrovs mpos avricracw €xOpav. Totdro S€ Kal vontads opa@pev ywopevovy yvy7 yap da Tis Oeias acuvepyeias amadAayeioa TaQav, ef mpos TO pabujpov dAwOHce, ws pynKéeTr trabeiv tromtevovoa, U10 THY GopaTwv Kal Tmovnpa@v mvevpatwv TE pt- otrouxilera Sikny Kvvdv" avrh erbpwoKovtwy Kal apodpdorepov moAepovvtwr: dbev Kat Adyov jypeas diddoKcer py morevew exOpa@. °

Harris, pp. 103-104, from Pitra, Anal. Sacr.ii.312(vid.) e Cod. Pal. 203, f. 261, Cod. Vat. 1553, f. 129, Cat. Lips. 1, col. 823, Cat. Burney, f. 140. ‘* The previous passage is found attached to an extract from ii. Quaest. in Exod. xxv.”

xwpis twwv Cat. Burney.

ofa tis ys. Ta yap movw KTnbévra =mapa Tois €xovar Tia, Kal mpos Oedv emorpéper mas evaywvuos ex TOV €xOpav owbfvar Sedpevos. Kai wvyr d€ aKkowti ywouervn malady eXevbepa mpos pabvuiav spya’ Kal Tots dopdtws modcpoior meproroxilerau.?

Wendland, p. 100, from Procopius, Cod. Aug. f. 222" (Migne, p. 629) vid.

mopieiv erayyeiAera Cat. Burney.

xuvdv e Cat. Barb. iv. 56 add. Wendland. cf. Ecclesiasticum xii. 10. post éy8pé add. Cat. Burney :

énra yap movnpia eioiv ev adr (cf. Prov. xxvi. 25, Lue. xi, 26).

a

b © yupvalwy Cat. Burney. d

é

f opa August. (vid.). 9 cf. Wendland, “ Es folgt eine Beziehung auf Luc. 11, 26.”

263

APPENDIX B

ADDITIONS IN THE OLD LATIN VERSION

Selected Bibliography : Cohn, Leopold in L. Cohn and P. Wendland, Philonis

Alexandrini Opera, etc. (Berlin, 1896), pp. I-lii, “* De antiqua versione latina.”

Conybeare, Fred. C., Philo About the Contemplative Life (Oxford, 1895), pp. 139-145, ‘“* The Old Latin Version.”

Pitra, J. B., Analecta Sacra Spicilegio Solesmensi Parata (Florence, 1884), Tom. ii, pp. 319-320, ‘‘ De vetere Philonis interprete Latino.”

Wendland, Paul, New entdeckte Fragmente Philos (Berlin, 1891), p. 85, n. 2.

In the year 1520 there appeared in Paris a volume entitled Philonis Iudaei centum et duae quaestiones et totidem respon- siones morales super Genesin. Beside the Old Latin version of the Quaestiones in Genesin iv. 154-245, the volume contained the Old Latin version of the De Vita Contemplativa (by the same translator, according to Conybeare), Jerome’s Latin translation of the De Nominibus Hebraicis, Budaeus’ translation of the De Mundo, and the Liber Antiquitatum of Pseudo-Philo. A second and improved edition of this work was published in Basel in 1527 and was reprinted there in 1538, 1550 and 1599. It is from the edition of 1538 that Aucher took the text of the version of QG@ iv. 154-245, which is printed at the bottom of pp. 362-443 of his edition of the Armenian version of the Quaestiones.

The date and character of this Old Latin version have been carefully studied by the scholars mentioned above. They agree that it was made in the fourth century a.p. and that in spite of its uncouthness and freedom it is a useful check

267

APPENDIX B

on the ancient Armenian version, which is more faithful and more intelligible throughout. ;

This Old Latin version is of further interest because it contains several Quaestiones missing in the Armenian, ~ namely eleven sections on Gen. xxvi. 19-35, which appear at the end of QG@ iv. 195, and three fragments added to the translation of QG iv. 203, 210 and 232 (beside a few glosses to other sections, which are not included here). ‘That this group of eleven sections contains. genuine material from Philo’s Quaestiones is clear from their contents and from the fact that three of these sections (vii, viii and ix) have parallels in the Greek fragments from Procopius and the Catenae, where they are ascribed to Philo. Wendland, in particular, calls attention to the ‘‘ echt philonisch ” character of sections iv, vi, vii and xi; he identifies the discussion of the number four in section ii as an interpolation from Philo’s lost work Tlepi apiOudv.

The additional sections are reproduced below from Aucher’s reprinting of the 1538 edition. Considerably more work should be done on the text of the Old Latin version throughout, but here, as in the footnotes to the translation, I have corrected only a few of the more obvious misprints or scribal errors.

Appitions To QG@ rv. 195 (AucHER, pp. 395-398)

i. (Gen. xxvi. 19-22) Quare in primo dimicantur, secundo judicantur, in tertio cessant. Et primum vocatur injuria, secundum inimicitia, tertium spaciositas ? %

Haec pignora sunt industriae utpote aliquo in studiosam inducto disciplinam. Est enim dimicatio, dum amatores doctrinae ad institutores conferunt opponentes magistros torpori animae. Cum autem fuerit obstinatissima perseverantia, et studiosa exercitatio, jam non litigium, sed judicium est, cessante laesura congrue rationis est altius examen re- quirere. Proyecto nanque amatore disciplinarum, infir- mantur alienigenae moris eruditionis abdicato litigio atque judicio, ac per hoc merito prima momenta pro injuriis accepta sunt. Patimur enim injuriam desiderantes, amor obti- net firmitatem. In secundo autem inimicos sentimus eos, non

1. speciositas.

268

\

SCE POT ane ee

OLD LATIN ADDITIONS

praevalentibus nocere alienigenarum moribus, inanem ex- aggerantibus inimicitiam. ‘Tertia igitur speciositas et quia perfecta melioratio confusionem affert inimicis, inanis enim revelata est et pravitas injuriarum, et inimicitiarum insolentia.

ii. (Gen. xxvi. 23) Quid est: Ascendit inde ad puteum, sed suspensum ?

Qui enim adhuc docetur, licet promoverit et creverit, nihilo- minus religionis moras* sortitur. Cur autem _ perfectis approximaverit, altiores facit commemorationes. Ait enim. Puteus quaterni numeri, et in ipso numero fallit.? Puteus enim juramenti filia septima est, quod Hebraice legitur Ber- sabace° Berfilia Sabeae septima. Jam pervide quanta est unitas in Mathematico tractatu, et hic in prioribus trans- latis libris ex aperto dicente Philone quarta in omnibus corporibus et incorporalibus preciosa est pro numero quidem qui accensus est decem: in figuris autem quod secundum eam soliditatis natura constat, post signum et elogium, secundum Musicos vero omnes armonias continet, quadra- litatem pertinacitate, in dimidialitatem et per omnes in duplicitate et bis per omnes in quadruplicatione haec inquit in incorporalibus. Corporalibus vero elementa mundi quatuor totidem anni momenta, debuit prius corporalia pandere, postmodum incorporalia. Hic enim ipse pro incorporalibus prosequendo coitum viri et mulieris quatuor habere vices, quod turpissimum est interpretare, ne forte quidam servi dei amatores esse eorum existiment.¢ Videtur mihi Philo ritum Judeorum sectavisse, linguam imprauisse. Si enim septimum composuisset, viginti et octo metas pacis invenisset. Denique post momenta lamentationis titulum pacis enixa est Bersabee. Quapropter inquit Moses, laudando quartum numerum sanctum et gloriosum protestatur. Ut quid autem juramentum dicitur, in opere ipso,declarabo post modicum in familiari capitulo, totus liber translatus_ nihil tale continuit, sed coetus* effugere conatur.

iii. (Gen. xxvi. 24) Ut quid in nocte dominus visitatur, et ait: Ego sum deus patris tui, ne timeas, teeum enim sum ?

@ 1. mores (?). ’ marg. verba sunt interpretis, quisquis hic tandem fuerit.

¢ 1. Bersabaee vel. sim. 4 1. existimentur (?). ¢ marg. coactus.

269

APPENDIX B

Familiarissimum tempus animae speculatoriae, nox vagis erroribus meridianis, et vanis aspectibus liberata, ac per hoc nec metus pulsat, nec vacillat cogitatus absente timore, caret autem timore pacatissima mens, cum divinitati pervigilat perseveranter. Habet tamen lectio necessarium modum, ne quis procerum praesumat facile occasionibus, sed prioris acquirit meritis, digne enim dicendo: Ego sum deus patris tui, generis censuram declaravit. ‘Tecum autem sum pro tua et ipsi vigilantia, cujus causa non indignatur universorum pater indignum visitare eum invisibilis animarum medicus.

iv. (Gen. xxvi. 24) Quare Dominus* visitatus ostendit semetipsum deum ? :

Dominus quidem regni et dominatoris nomen est. Deus autem appellatur pro beneficiis, quibus certius manifestatur, quoniam sapientiam non inter subjectos ut rex, sed inter amicos benefaciendo dinumerat. Poterat Philo pluribus invehere, nisi computo uteretur Mathematico.

v. (Gen. xxvi. 24) Quare dicendo benedixi te, adjecit, et multiplicabo semen tuum propter patrem tuum ?

Spontaneae disciplinae titulus perfectus, ob nullam aliam causam divinam promeretur gratiam, nisi pro se ae pro sua suavitate. Juvenior autem moribus et adhue erudiens non propter se, sed pro meritis provecta doctrinae, cujus sapientia pro principali exemplo discentibus praeponitur, ad nanci- scendam spem meliorem. Possunt enim hac aemulatione parentibus similare. ;

vi. (Gen. xxvi. 25) Quare aedificando illic altarium, non obtulit sacrificium, sed invocato nomine domini fixit tabernaculum suum ? .

Sacrificia prae omnibus bonis’ sine sanguine, et victima animalium pronorum participatio sapientiae alienarum esse credunt, qui puro pectore placere deo desiderant, cujus gratia sufficere credit invocationis autoris virtutem, qua princeps atque dominator est universitatis, nullius egens. Ita illic figere dicitur tabernaculum suum, suam nempe virtutem, in

* marg. Dominus Deus.

270

OLD LATIN ADDITIONS

“ho puritas illa animae inhabita commoratur,? firmiter sciens, ominum universorum principem sine ulla esse penuria. O

pura credulitas, quae factas pridem frugum centesimas ex- cellit. ;

vii. (Gen. xxvi. 26)

Quare post quartam putei fossuram a pueris factam, exiit Abimelech ad eum, et Acho® thalami praepositus, et Phicho princeps militiae ?

Videntur mihi explora- tores potius, quam pro foedere amicitiarum advenisse, in utroque parati ad prae- lium, si infirmum viderint: ad pacem, si potentiorem. Sensu tamen subtiliori in- telligitur quartus, ut tamen in numeris insignis est, in quo constitutus studiosus per omnem felicitatem provehi- tur. Sequitur tamen etiam valde perfecto contraria virtus praestolanti et observanti ad incurrendum. Et est hujus fortitudo tres animae partes: mentis acumen ratio-

*Exmopeverar S€ mpos avdrov "ABuuérex Kal of per’ adrod, KaTdoxor7rot waAXov 7) Evorrovdot yevnoopevor Kal mpos éKaTEpov mapeokevacuevol, moAcuov per, ei doevodvra Karidoter, eiphvnv dé, ei Suvatwrepov EauTdv.

Wendland, pp. 85-86, from Procopius, f. 118" (Migne, p. 415); also, except for beg. (€xmopeverar . . . adrod), in Harris, p. 42, from Cat. Ined. Reg. 1825 (Mangey ii. 675), and Cat. Burney, f. 56, BiAw- vos €Bpaiov, and Cat. Lips. 1, col. 325 “ with the remark that this and the three following passages are not among the edita of Philo and do not seem to belong to him.”

nabile, et animositas, et desiderium. Pro acumine quidem® rex, animositate princeps militiae, concupiscentia Phichol, qui libidinis videtur esse provisor. Ocholach quidem regna parcentur? ex utraque manu stipatus, hinc atque hine suo protectu prohibundus, obtinente enim iracundia ut princeps militiae operatur, eo amplius pandimus dictum ex nominum translatione, est Abimelech Alido,® Phichol iracundia.

viii. (Gen. xxvi. 29-30) Quare dicentibus et nunc bene- dictus' a domino facit coenam; et manducaverunt et biberunt ?

¢ marg. inhabitare commemoratur. > marg. Acoza. © marg. ergo.

4 marg. parenter. ¢ marg. Ocholach. 271

APPENDIX B

Non pro laude sua hospitio rogat, nec novit blandire strenuus, aut procacem me- delam sapiens affectatur, sed propositis iracundiis quibus exagitati praesidere terrens sortiti sunt, nunc confitetur unum universitatis deum, benedictum eum confitentur, sed continuatione sermonis etiam praeteritum aevum declarant, quoniam et nunc et a principio ipse est sine immutatione, vel diminu- tione benedictionis, quem nos ipsi suspectum habuimus, nune vero absit omnis in- vidia. Suscepta igitur eorum poenitentia, ticipantur dulcedines pro existimatione, pro veritatis autem allegoriae, pro hospitio quid ipse facit convo- cando esse trans vos,* quinon perdurant in delictis, ut pote

mensura _ par-

Mirodpovetrar dé tais edw- xlats avtovs® ot dia Tov éma- vov' ov yap KoAakeiav 7% THV auovoov Oepareiay 6 oaodos aondlerat amrodeEdpevos be av- Tav Thy petavoray adAdy Kal tparréelyns pmeTadiowot. °

Wendland, p. 86, from Procopius, f. 118" (Migne, p. 415); also in Harris, p. 42 (with omissions and variants indicated in footnotes), from Cat. Reg. 1825 (Mangey ii. 675), and Cat. Lips. coll. 326-327, and Cat. Burney, f. 56.

Harris adds a Latin frag. from Cat. Zephyri, p. 82 (= beg. of section) :

Non quod laudaretur ab illis; nullo enim obsequio vel adulatione sapiens com- movetur, sed illorum poeni- tentiam amplexatus.

propitialis et clementissimae naturae, hoc modo eos sus- cipiendo pro cibis et potis disciplinae, atque sapientiae spectaculis saginant, quarum esuriem et sitim confessi, jam nune fruniscuntur, ut qui destinati perrexerunt, cum salute venerunt. Quidam adversarii mores ad animam nocendam, sed ex contagio virtutis sine dispendio etiam profecerunt, unde cum salute liberatos, a plurimis vitiorum nexibus in- sinuat curatos, praecipue et uno medicamentorum remedio pietatis.

ix. (Gen. xxvi. 32) Quare pergentibus pueris Isaac, veni- entes qui quartum puteum foderunt, dixerunt non invenisse aquam ?

* marg. strenuos. > dirodpoveirar . . . avrovs om. Catt. ° Ghév . . . peradidwor om. Catt.: v rba owrypiay tiv aad

Ta&v Opkav (avOpmrwv Bur.) éyovres add. Catt. Lips. et Burney.

272

Dee a TT

OLD LATIN ADDITIONS

Quod et juramentum vocat, et civitatem, puteum juramenti, fallit. Post juramenta autoris, quicquid agit justus, hoe foedere firmari sperat secundum quadrinitatis virtutem. Unde etiam valde ait severissimam vocamus virtutem, spectatissimam ad capessendum intellectum : obscure autem sensualia occupantem pro incertis eorum momentis, cunc- tantur enim, et immutationem capiunt variis conditionum nutibus. Nuntiat itaque divinus sermo post nativitatem quarti filii, stabilitatem non sterilitatem in creatione maxime incorporalis et intelligibilis substantiae: haec etenim ad quartum usque tenditur. Sensualis vero quinione incipit, quam non sine mercede nominavit. Naturaliter itaque quoniam finis incorporalium usque in quarto est, totius autem rei, et totius disciplinae terminus hominum incertus est, deo autem manifestus, ideo in quarto puteo non inveniunt aquam. Sicut enim puteum fodientes aquam requirunt, ita enim disciplinam sectantes finem

oe

TS, Soren eens agentes

explorant, quod est impossi- bile hominibus revelari. Et quidem superbi metientes, solent affirmare se summos esse Musicos, summos gram- maticos, transisse vero et Philosophiae grumos, et sapientiae et totius disciplinae et virtutis metas. Astutus vero, et non sui cultor vel sui lau- dator, confitetur ex aperto

"Aunxavov to dvcews av- Opwrivns tis olacoty ém- oTHuns Td TéAos* ovdev yap avOpwros akpws oldev add’ olerat pdvov eidévat: TO 5é TEéAOS THS yvdioews avdKertar povw bed.

Harris, p. 43, from Mai, Script. Vet. vii. 107 e Cod. Vat. 1553, DiAwvos: ex tav ev Tevéce: (nrnuarwr.

quantum deest a fine, et juratus tali foedere conscientiam com- mendat, quod nihil perfecte homo nosse potest. Hie aliena loquitur qui tot capitulis se existimat tantum scire, finis enim scientiae deo tantum recondita est. Quem etiam testem animae vocat, quoniam pura conscientia confitetur suam ignorantiam. Sola enim novit anima, quoniam nihil novit firmiter. Juramentum igitur nihil est aliud: testimonium dei fidele, atque solidissimum. Si fidele est, certum est, nec placet illi incerta credulitas.

x. (Gen. xxvi. 34) Quare Esau quadragenarius accepit uxorem Judith filiam Beher Cetthei, et Barhatnath filiam Elom Heuaei ?

Nulla quaestio requiritur ex dicto, relatio autem intelligi-

273

APPENDIX B

bilis? naturaliter continet. Primo quod aequiparatus annorum numerus nuptiis aptus est, et in hoc festinat pervenire. Quis enim non optabit usque ad verbum vel ad quantum videtur imitare potiora. Ut ita similitudinem rerum attingat, ita in hoc pravus et commentis eruditus subornatur insignium rerum titulis, cum sit denotationis non extraneus. Primus gradus ambitur per fallaciam deferendo, et utpote ignorando insipiens lucem et tenebras, nigrum et splendidum, bonum et malum, et alia hujuscemodi aequa ipse per numerum, possibilitate vero non solum disparia, verum etiam contraria. Et haec quidem digna zelo® tartareo. Inde putans prima sua commenta dirigi, et altera superducit consilia, quorum reatum verborum suffragio caelat. Accepit ergo duas uxores, quas Chaldaei vocant Judith et Basemath. Quarum una interpretatur laudatrix, secunda nominata. Vides qua festinat viri similitudo ? Se laudari atque nominari. Ego non negabo Hebraica lingua, et Syrorum loquela Basemath, suavitatem interpretari. Nominata autem Sema dicitur, non Basemath. Hoe ergo pravus ambitur, non veritate, sed fictis alatus argumentis. Nigrae enim generationis est Cetheus qui excessus interpretatur, cujus merita sectando, nomine scilicet tantum et vanae gloriae, digno domicilio habetur bestiarum. Hevet enim serpens interpretantur, excelsus atque mentis Cetheus et bestiarum merita figurae sunt ferarum, quibus cari sunt famuli iracundiae et concupiscentiae, adeo aptissimae interpretantur imas atque inferiores sortitus concupiscentiae regiones. Alterius autem uxoris nominatae pater Elom arietis est impetus, pro auspitio furiae.

xi. (Gen. xxvi. 35) Quare has ipsas dixit contendere Isaac et Rebeccae ?

Non utique ex consensu, nec enim consonat pondus figurae et concupiscentiae autori mentis. Veruntamen consistere conantur litigia adversus bonorum perseverantiam, quae est Rebecca, et turbelas et contentiones opponant, scientes illorum regimen suam esse dissipationem.

Addition to Q@ iv. 203 on Gen. xxvii. 15 (Aucher, pp. 406-407).

Quos solet philosophia summos vocare secundum malitiam et virtutem. Videtur ergo de industria dixisse, et ex aperto:

# 1, intelligibilia. > marg. caelo illo.

274

RA Say eee

SPs SOR tone

OLD LATIN ADDITIONS

rurali vero stolam aptam non esse, ideo apud matrem fuit, necdum illi donata, sed justo reservata. Tu si unam habere speciem laudabilem quasi spectabilem aut pretextam, vel urbanam censuram caeteris omnibus vituperabilis constitutus. Fautrix vero mater animae sginet ing decernens ne- quando imbrui depereat, simul et unifaria contingat ruina, apud se reservando et custodiendo stolam asseverantur, qua

_accepta ornat palaestricum quem sollicite applicat ut patri. Et sicut est familiarissima res musicae cithara, gubernatori temonum retinaculum et medico collyrium non tempeloxii

_ plenum,? qui cupiunt etiam naves aureas habere, et medicamentorum horrea plena, ita certa censura est, et elegans pulchritudo, quasi non quidem proprium praedium alterius, sed proprium artificis digne et prospere utentes.?

Addition to QG iv. 210 on Gen. xxvii. 22 (Aucher, pp. 412-413). |

Manus autem possunt esse indocti ad effecturam, multa ~ enim inofficiose tentant agere, non ex integritate cordis, _ aliquoties enim et religata sibi pravi resistunt, et senectuti _ deferunt, et amicitiae jura conservant. Sed haec pro sua _ avaritia gerunt, ut captata opportunitate quosdam amplius

decipiant. Ita falluntur minus sobrii modico testimonio seducti, et frivola mirantes. Cautus autem et gerendorum

_ eausas, et consilia rerum requirit, vituperabilia reprehendo, doctus et responsis divinae scripturae quae permittit justi-

tiarum titulos juste sectari quam injuste.

Addition to QG iv. 232 on Gen. xxvii. 38 (Aucher, p. 430). ° Ego me confiteor legisse in Hebraeo compunctionem et

_ taciturnitatem eiisdem literis declaratam: et aliud incredibile in psalmoza lxiiii. Non habet tibi dicit hymnus, sed tibi silet

_ hymnus deus in Sion. Et aliud mirum non est dictum soli stare, sed tacere ejisdem aspicibus quibus etiam hymnus

| tacet. Vide quantam allegoriam compunctio requirit.

@ marg. in utroque exemplari ita legebatur ; forte non tantopere locupletum erat legendum.

> 1. utentis. ¢ Aucher ; *‘ Addit Interp. ex se.”

275

INDEX

References are to Book and Section

ABBREVIATIONS

E=Quaestiones in Exodum fig. =figurative G=Quaestiones in Genesin en. = general

it. =literal misc. = miscellaneous n. = note sym.=symbolizes, is symbolized

_ Aaron, sym. joy, @ iv. 16; sim; sym. knowledge e sym. word, FE ii. 27, 44; _ acquired through teach-

is possessed by pro- ing, G iv. 144; founder a phetic spirit, # ii. 105 of race of Israel, @ iii. _ Abel, name=‘“ brought and 3, iv. 2, 60; friend of ie offered up,” G i. 78; God, @ iv. 33

sym. good man, Gi. 59- | Abram, name =“ uplifted ie 68 father,” G iii. 43 _ Abihu, name=“ truth from | Academics, G iii. 3 ia God,” # ii. 27; sym. | Active and Passive, @ iii. 3,

: help from God, £ ii. 27 18, iv. 160, 177, Z i. 8, _ Abimelech, name=“ father- ii. 33 (see also Number-

king,” G iv. 176; sym. symbolism, Woman) foolish man, G iv. 61-70; | Ada, Gi. 77 sym. progressive man, | Adam, see Man

i iv. 188 Aelian, Z ii. 28 n. _ Abraham, name = “elect | Aetiology, @ iv. 22

father of sound,” G iii. | Age, see Life 43; sym. wise and vir- | Agriculture. @ ii. 66, 67, iv. tuous man, @ iii-iv pas- 90, 189, Fi. 6

277

INDEX eee: Air, G i. G4, ii. 64, SI, fv. 5, ce * ;

God, virtue, ctc., G ii. 44, iv. 4, 8, 18, 44,179, 214, 242, 245, E i. 23

42, 165, 198, E i. 16, it. 25, 51; kindness to, E

E ii. 101 Apathy, G tw. 15, 217, 238

278

7

INDEX

Arrogance, see Pride Arts and Crafts, @ iv. 228,

938, £ ii. 3, 73, 110 Ashes, sym, soul, @ iv, 28 Ass, sym. body, # ii. 12 Assyria, language, @ i, 18

> Astrology, Astronomy, @ iii. 1 aa iv. 88, Hi, 1, ii. 81 ~~ also Chaldaeans)

Atheism, @ i, 69, iv. 45 Athletic Contests and 'Train-

ing, lit. and fig., @ iii, 20, iv. 29, 129, 140, 228, 240, Hi, 1

Atonement, Day of, @ iv. 110 n,

Aucher, J. B., notes passim Autumn, see Equinox, Time

Babylonians, inhabit Meso- potamia, G iv, 248

Bar between pillars of ‘Taber- oe sym. Logos, # ii.

Barley, sym. character, @ iv. 189, Hi, In.

Barrenness, lit, and fig., @ iii, 54, iv, 209, # ii, 19

Bases of lampstand in Taber- nacle, see Lampstand

. Bearing-poles of ark, see Ark Belief, see Faith, Opinion Bell, see High Priest Belly, @ i, 77, 2 ii, 100, 118 Bethuel, name=* daughter

of her God,” @ iv. 17, 243; sym, wisdom, G iv. 17, 243

Bezaleel, inspired by God, Gi, 90

Birth, second birth of Moses,

Birth-right, see Primogeni- ture

Bitter Herbs of Passover, sym, psychic change, # i 15

Bitumen on Noah's ark, @ ii, 4

Black, sym. air, 7 ii, 85, 117, 123

Blessing, @ iv, 128, 185, 196, @12, 214, 215, 219, 226, = £ ii. 83 (see also

Blindness, lit. and fig., @ iv, 21, 40, 41, 121, 147, 168, 192, 196, 231, 245, BF ii. 51; sym. by Sodom, G iv, 23, 31 (see also Eye, Sight)

Blood, G@ i. 67, ii, 59, Bi. 12, ii, 14, 88; sym. kinship of soul, 2 ii. 35, 36

Body, structure and fune- tion, G i, 28, 48, 50, 53, ii. 2-7, 19, 20, 46, 55, 59, iii, 5, 48, 99, 200, ZF ii, 88, 743 body contrasted with soul, G ii, 69, iii. 10, iv. 1, 11, 36, 45, 74, 75, 77, 78, 80, 83, 94, 152, 158, 175, 178, 186, 188, 234, # i, 19, 46, 54, 55, 120 (see also Blood, Brain, Eye, Face, Head, Heart, Nose, Tongue)

Boiling, see Mood Bond of the universe, @ ii, 4,

B ii, T4, 89, 90, 118 (see also Logos, Nature)

Bow, @ ii, 64 Bowls of lampstand in ‘Taber-

nacle, see Lampstand

279

INDEX

Bracelet, sym. decad, G iv. 118; sym. memory, G iv. 109

Brain, as seat of mind, @ ii. 3, # ii. 124

Branches of lampstand in Tabernacle, see Lamp- stand

Bread, sym. frugality, @ iv. 205; sym. health, # ii. 18; sym. necessary food, E ii. 72

Breast, as seat of heart, F ii. 115

Breastplate of judgment (Lo- geion), see High Priest

Bréhier, E., G iv. 211 n., Appendix A passim

Bronze vessels of altar, see Altar

Buffalo, permitted for food, E ii. 101

Building, G i. 26 Bulls, for sacrifice, # ii. 99 Bury, R. G., G iv. 164 n.

Cain, sym. wickedness, G i. 58-81, iv. 4

Calf, as sacrifice, FH ii. 32 Camel, sym. memory, @ iv.

92, 94, 106, 109, 136, 141 Canaan, name=“ being out

of their minds,” G iv. 88; name=‘“* merchant ’”’ or ‘* mediator,” G ii. 65, 77; name=“ their appearance,” G iv. 72

Cancer (constellation), F ii. 76

Capricorn, F ii. 76 Caution, # ii. 13 Cave, sym. mind, @ iv. 80

280

Censers of table in Taber- nacle, see Table

Centre of universe, G i. 10 Chaldaea, sym. astrology,

G iii. 1, iv. 88

Chaldaean Language (i.e. Hebrew), @ iii. 38, 43, 49, iv. 1, 17,97, 147, 239,

E ii. 68

Chaldaeans, inhabit Meso- potamia, G iv. 243

Chance, G i. 78, iii. 3, iv. 43, 76, EB ii. 55

Change, see Rest and Move- ment

Chariot-driving, G iv. 218 Cherubim in Paradise, G i.

57

Cherubim on ark of Taber- nacle, name=‘“ great recognition ”’ or “‘ knowledge poured out in abundance,” # ii. 62; sym. two chief powers of God, F ii. 62-68 :

Chosen Race, see Israel Cicero, G ii. 7 n. Circumcision, lit. and fig., G

ili. 46-52, EF ii. 2

City, sym. soul, G iv. 192 City-life and Civilization, @

iv. 47, Fi. 1, ii. 25 Clans, # i. 3 Clean and Unclean, G ii. 12,

52, iii. 48, Hi. 18

Clothing, lit. and fig., G iv. 203, 213

Cloud at Sinai, see Sinai Colson, F. H., @ iii. 48 n.,

56 n., iv. 8 B., 159 n., E ii. 4 ni, 18°m., 20 n., 93 n.

INDEX

Column, see Pillar Commandments, gen., G, HL

passim ; contrasted with precepts, rights, laws, G iv. 184; written on tablets of stone, # ii. 41

Communion, # ii. 39, 69, 118 Community, F ii. 35, 36, 78 Conception of children, @ i.

25, ii. 7, 14, iii. 47, 56, iv. 27, 154 (see also Pro- creation)

Concord, see Community Congregation, FH i. 10 Conscience, @ iv. 202, EF ii.

13 Consecration, F ii. 51, 71 Consent, sym. by Lot’s

daughter, @ iv. 55-58 Consolation, G iv. 146 Consonants, @ iii. 43, iv. 117

(see also Vowels) Constancy, sym. by Rebekah,

G iv. 92-205, 239-241 Contemplative Life, G iv. 31,

47, 138-140, 146, 187, 193, £ ii. 40

Contemplative Race, see Is- rael

Continence, sym. by Jacob’s wife, G iv. 243 (see also Virtue)

Convention, contrasted with nature, G iv. 184

Conviction, see Conscience Cosmopolitanism, @ iii. 39 Counsel, sym. by Lot’s

daughter, G iv. 55-58, 121; sym. by Rebekah, G iv. 239

Courage, see Virtue Covenant between God and

man, @ ii. 10, iii. 40, 42, 60, # ii. 34, 106

Covering, see Veils Creation of world, @ i. 1-3,

19, ii. 13, 16, 31, iii. 39, 49, iv. 51, 110, 164, F i. 1, 23, ii. 42, 46, 52, 70, 73 ; took place in spring, Ei. 1 (see also God)

Cube, see Number-symbolism Cubit, # ii. 111 and n. Cups of table in Tabernacle,

see Table Curse, G iv. 219, EH ii. 5, 6 Curtains of Tabernacle, sym.

four elements, F ii, 84- 88, 92

Cush, name =“‘ sparse earth,”’ G ii. 81; son of Ham and father of Nimrod, G ii. 81, 82

Death, lit. and fig., G i. 16, 45, 51, 56, 70, 74-76, ii.

7, 9, 12, 23, 45, 57, iii:

52, iv. 45, 46, 73, 77,

78, 95, 162, 1738, 235,

238, 240, Fi. 3, 38

Deception, F# ii. 54; is sometimes justified, G iv. 206, 228

Dedication, see Consecration Deer, permitted for food, 2

ii. 101 Desert, see Wilderness Desire, see Sensual Pleasure Dew, sym. Logos, @ iv. 215 Didrachm (Heb. shekel), @

iv. 110 Dio Chrysostom, £ ii. 81 n. Dipper, used for “ north,”

FB ii. 101

281

INDEX

Discipline, see Education, Training

Disease, see Health, Medi- cine

Divination, G iv. 90 Divinization, of soul, # ii. 40 Division, in nature, @ i. 64,

ili, 5, 6, 15, 23

Door, sym. mind’s escape from sense, F# i. 22

Door-posts, sym. reason, # 49

Doubt, see Faith Dove, sym. reason and virtue,

G ii, 38-44, ili. 3, 7

Drink, see Food Drinking-trough, sym. learn-

ing, G iv. 234 Drunkenness, lit. and fig., G

ii. 68, 69, 73, iv. 218,

995, E ii. 15, 118

Dryness and Moisture, Fi. 8 Duality, see Number-sym-

bolism Dyad,

lism

Ear, G i. 77, ii. 3, 13, iii. 32, iv. 110, 118, 239, EF ii. 34 (see ‘also Hearing)

Ear-ring, sym. learning, G iv. 109; sym. monad, G iv. 118

Earth, gen., G i. 64, ii. 18, iii. 3-6, 49, iv. 87, 215, E ii. 56, 85, 88, 90, 117- 120; divided into sixty parts by astrologers, Ff ii. 81; sym. body, G ii. 66, iv. 193; sym.

desire, G iv. 191; sym. good and evil, G ii. 81;

282

see Number-symbo- .

sym. soul, G iv. 28 (see also Elements)

Fast, Gi. 7, iv. 149, # ii. 101 Ecstasy, see Inspiration,

Sleep Eden, name=“ delicacies,”

Gi. 7, 56 Edom, name = “ flame-

coloured ” or * earthy,” Giv.171; sym. wickedness, G iv. 171

Education, gen., G iii. 26, 27, 30, 35, 50, iv. 16, 39, 45, 95, 98, 100-110, 114, 118, 123, 137, 144, 154, 156, 175, 191, 195, 208, 210, 217, 242-945, # i. 4, 11. 3, 4, 18, 16, 19, 255. 34, 36; encyclical or school studies, G iii. 19- 24, 31, 35, 59, 60, iv. 203, Hod Spee teS 3 threefold method of education through instruction (sym. by Abraham), self-teaching (sym. by Isaac) and practice (sym. by Jacob), G iii. 50, 51, 59, 88, iv. 91, 93, 122, 123, 127-129, 144, 175, 238, Hi. 5

Egypt, | name = “ oppres- sing,” G iv. 177; sym. external goods and senses, G iii. 16, 19, iv. 177; Israel’s exodus from Egypt, # i. passim

Egyptians, G iii, 47, 48, # i. 1, 8, 10, 18, ii. 2

Einarson, B., @ iv. 159 n. Elders, seventy, # ii. 27, 31,

A

INDEX

- Election of Israel, see Israel Elements, four elements (fire,

air, water, earth) gen., G i, 64, 71, iii. 3, 6, 15, 49, iv. 8, 51, # i. 4, ii. 56, 73, 81, 86, 117-120; sym. by curtains of ‘Tabernacle, Z ii. 84-88 ; sym. by garment of high priest, # ii. 107-124; sym. by veil of Holy of Holies, # ii. 92-94 ; fifth element (quintessence), G iii. 6, iv. 8, Hii. 73, 85 ; sublunary elements (air, water, earth), G@ iii. 3, 15, iv. 8, # ii. 33, 78, 81, 90, 91, 109

Elijah, ascends to heaven, G i. 86

Emerald Stones, see High Priest

Encyclical Studies, see Edu- cation

Enemies, see Foreigners _-_ Ennead, see Number-sym-

bolism Enoch, @ i. 82-86 Enosh, name=‘“‘ man,” @ i.

Envy, @ iv. 101, 103, 107, 142, 191-194, 226, 227, 239

Ephod, see High Priest Ephron, name=“‘ dust,” G

iv. 79; sym. corporeal natures, G iv. 79

Epicharmus, quoted on sin, EG ayy. 203

Equality and Inequality, ii. 5, 12, iii, 49, iv. 35,

157, 216, # i. 10, 15, ii.

10, 33, 64, 81 ; as mother of justice, EZ i. 6; proportioned equality, G iv. 102, 125, # i, 6 n. (see also Justice, Number-

* symbolism) Equinox and Solstice, @ ii.

17, 31, 33, 45, 47, iii. 3, ci. 56, 15, “LIS nis vernal and autumnal equinoxes contrasted, ae |

Esau, name =“ thing made,” G iv. 161; name= “oak,” G iv. 161, 206, 207; sym. ignorance and evil, @ iv. 161-238 passim

Eternity, £ ii. 20, 114 (see also Immortality)

Ether, see Heaven Ethiopians, practise circum-

cision, @ iii. 48 Euphrates, sym. growth, jus-

tice, spirituality, G i. 12, 13; sym. pleasantness, G iv. 243

Euripides, quoted on good and evil, G iv. 203; referred to (?) as “‘ tragic poet,” G iv. 211

Evening, as time for sacrifice, Fi. 11

Evil, see Good Exodus from Egypt, £ i.

passim ; speed of, F# i. 14

External Goods, @ ii. 55, 71, 76, 80, iii. 43, iv. 33, 43, 77, 80, 82, 108, 121, 134, 147-149, 186, 192, 215, 217, EB ii. 4, 106

283

INDEX

Eye, of body or soul, G i. 39, 113, iv. 2, 5,°8, 21, 22, 32, 40, 129, 138, 141, 196, 239, # ii. 3, 24, 39, 52, 80, 82 (see also Sight)

Face, Gi. 5, iii. 29, 40, 55, iv. 32, 99, # ii. 13, 24

Faith and Doubt, @ iii. 58, iv. 17, 91, 184, Hi. 12

Family, law, life, morality of, G ii. 26, 60, iii. 20, 21, 23, 48, 52, 61, iv. 56, 61, 66, 86, 88, 132, 145, 154, 165, 200, 202, 218, 243, 245, E i. 10, ii. 3, 8, 35, 36

Fate, G i. 100, iii. 13 (see also Chance, Necessity)

Fatherhood, see Family Fatness, sym. external goods,

G iv. 215; sym. piety, Bii. 15

Fear, G i. 72, 76, ii. 56, iii. 9, 105 9¥. 165-16, -195. 31,

197, 230, # i. 15, 22, ii. 21, 22,51; fear of God, EF ii. 21

Fertility, see Growth, Pro- creation

Festivals, gen., # i. 1, 5, 9 (see also Passover)

Field, lit. and fig., G iv. 214 Finger (measure), # ii. 111 n. Fig-tree, sym. pleasure, G' i.

41

Fire, G iii. 49, iv. 51-53, # i. 18, ii. 28, 47, 85, 90, 98, 118 (see also Elements)

Firmament, as_ sense - per - ceptible heaven, £ ii. 37

284

First-fruits and _ First-offerings, G iv. 110, 118, # i.1, oth. Bis Bie ton 102

Flesh, see Body, Sacrifice, Sensual Pleasure

eee nh and fig., # i. 23,

Flood, Noah’ s, G ii. 13-64 Flour, as offering to God,

E ii. 102 Flowers, see High Priest Food and Drink, lit. and fig.,

G ii. 58, 67, iv. 1, 6, 9, 35, 82, 109, 124, 140, 168, 170, 175, 191, 192, 198, 205, 213, 222; 2390; i. 14, ii. 8, 12, 14, 18, 39, 69, 71, 72, 118; animals permitted for food listed, £& ii. 101

Foot, sym. soul, # i. 19 Force, sym. piety, # i. 21 Foreigners, proper treatment

of, G iii. 62, iv. 2, 8-10, 20, 61, 67, 124, #i. 5, ii. 2, 3, 11, 12, 22

Forgiveness, G iv. 70, 110 Forms, see Incorporeality Fortune, see Chance Fountain, lit. and fig., G i. 3,

il. 29, 64, 67, ili. 27, iv. 59, 94, 100, 138, 191- 195, 231, # ii. 111

Freedom and Slavery, lit. and fig., @ iii. 10, 22, 39, 50, iv. 15, 76, 103, 114, 120, 185, 206, 216, 229, 236, 237, # i. 4,10; 15; freedom of speech £ ii. 13

L.,. Go ith Friichtel, 53 hi

INDEX

48 n., iv. 74.n., 100 n., # fi,.15-n.

Frugality, see Virtue Furnace, sym. passion, @ iv.

53

Games, sym. joy, @ iv. 188 Garments, see Clothing Gazelle, permitted for food,

E ii. 101 Gentiles, sym. wicked, @G iii.

17; time of, G iii. 60 Geometry, Geometricians, 2

ii. 61, 93, 103

Gerar (Gerara), name= “hedge,” Giv. 176, 185; name=‘“‘ region of God- loving thoughts,”’ @ iv. 59; name=“ sojourn,” Giv. 195; sym. external goods, G iv. 185

Giants, G i. 92, ii. 82 Gifts, made to God, G i. 62,

iv. 148, Hii. 7, 72 ; given by God, see God

Gihon, sym. moderation, G i. 19,18

Ginzberg, Louis, @ ii. 56 n. Girdle, sym. drawing to-

gether of passions, EF i. 19

Glory, Hii.45 ; distinguished from honour, # ii. 107

Goat, as sacrifice, # ii. 101 ; sym. repentance, Hi. 8; sym. water, G iii. 3, 7

God: (a) attributes and functions :

above all things, @ iv. 2, 3, 140, 214, #7 ii. 40, 68

accommodates human nature, G iv. 24

active, FE ii. 33 all-knowing, G i. 69, iv. 22,

24, 130

all-powerful, @ ii. 47, iii. 1, 56, iv. 1,17, Fi. 7

almighty, G i. 100, iv. 130 artificer, artist, G i. 28, ii.

7, iv. 80, 196, # ii. 68

benefactor, beneficent, benevolent, G i. 55, 91, 96, ii. 10, 13, 17, 25, 50,

51, 53, 60, 75, iii. 41, 42,

45, iv. 8, 19, 25, 26, 53,

101, 127, 179, # i. 1, 3,

ae 1 Oe 2S ii. 218, Se.

51, 61, 66

best, # i. 20 blessed and happy, @ ii.

54, iv. 19, 130, 180, 188,

214

blesses man, @ ii. 212, 214 cause (of all), G i. 78, 100,

iii. 34, iv. 8, 25, 87, 160,

E ii. 51 certain, 7 ii. 5 champion, /# i. 8 charioteer, @ ii. 34, iv. 51 creator, G i. 28, 55, 58, 64,

ii. 5, 7, 13, 15, 32, 34, 47,

75, ili. 1, 5, 39, 48, 49,

iv. 1, 2, 8, 42, 80, 87, 89,

114, 130, 138, 188, Hi. 1,

19, 20, ii. 33, 66, 83, 85

elder than monad, # ii. 68 eternal, G@ ii. 10, 12, F ii.

122

existent (6 wy, 6 dvTws wy), G i. 54, 55, 100, ii. 53,

54, 62 n., iii. 41, iv. 1, 2,

4, 8, 22, 138, F i. 20, ii.

5, 47, 61, 63, 67, 68, 122

father of graces, F ii. 61

285

INDEX

father of universe or mankind, G i. 54, 58, 60, 99,

li. 13, 25, 34, 41, 52, 62,

ili. 40, 42, 45, 48, 49, iv.

1, 12, 20, 29, 30, 42, 51, 34, 68, 70, 87-89, 99,

102, 111, 114, 130, 152,

153, 188, 200 (?), # i. 1,

ii. 2, 3, 26, 28, 30-32, 37,

39, 46, 49, 51, 64, 69, 71,

83, 101, 107

father of wisdom, G@ iv. 140 fills the soul with light,

virtue, etc., G iv. 4, 18, 102, 107, 115, 130, 152,

EF ii. 51 first cause, # ii. 7, 20, 40,

AT foreknowing, G iv. 212 (?) good, G ii. 13, 43, 54, 60,

iv. 1 gracious, bestowing grace,

G@ ii. 10, 13, 15, 16, 43, 50, 54, 63, iii. 3, 4, 56, iv. 19, 47, 65, 70, 96, 102, 121, 180, 189, 231, F i. 1, 32523, nol, 615 Tt, 12

holy, @ iv. 130 host, G iv. 8 housemaster of wisdom, G

iv. 59 husband (of soul), Z ii. 3 immutable and stable, G@ i.

42, 93, ii. 54, iii. 41, 55, iv. 15°53, 197, £2 al. ST, 40, 45, 46

impartial to rich and poor, E ii. 99

incomprehensible (in essence), G iii. 42, iv. 1, 2, 8, E ii. 37, 45, 47, 67

286

invisible, G iii. 48, iv. 140, E ii. 37

judge, G i. 89, 94, ii. 11, 14-16, 54, 60, iii. 10, 42, iv. 23, 25, 49, 52, 53, 180, Hi. 10, 22, 28, ii. 10 (see also power)

just, His3 3 kind, see gracious king and ruler, G ii. 16, 51,

75, lii. 2, 34, 39, 43, iv. 1, 3, 24, 25, 53, 87, 184, E i. 23, ii. 62, 66 (see also power) :

lawgiver, G@ iii. 47, iv. 24, E ii. 42, 66

liberator, # i. 10 lord, G@ iii. 43, iv. 118, 214, E i. 20 (see also (d) below)

lover of mankind, G ii. 54, 60, 75, Hi. 7, ii. 18

lover of virtue, G ii. 13, iil. 8

measure of all things, G@ iv. 8 (see Logos)

mediator, G iv. 23 (see Logos)

merciful, G i. 76, 84, 89, iv. 180, 233

most high, G ii. 62, iii. 34 near to virtuous souls, G

iv. 18, 20, 26, 140, # ii. 28, 29, 39, 96

not (direct) cause of evil, G i. 68, 78, 89, 100, Fi. 23

not of human form, £ ii. 42 one (simple and unique),

G ii. 54, 62, iii. 55, iv. 2, 8, # ii. 2, 33, 37, 66, 68

ii tit

INDEX

overseer, G ii. 27, 60, iv. 42, 65

philanthropic, see lover of mankin

physician, @ ii. 29 pilot, G ii. 34 preserver and sustainer, G

ii. 34, iv. 23 protector, G ii. 67, iv. 42,

51, 76, Ei. 8, ii. 24, 69, T1, 72

providence, G iii. 3, 18, 43, iv. 25, 29, 42, 65, 87, 88

quiet, G iv. 140 | reformer, @ iv. 12, 65 saviour, @ ii. 13, 25, 60,

iii, 10, 15, iv. 54, 90, 131, O33, 1. 10; 28, 2,51

sower of spiritual seed, @ iv. 17, 68, 99, 189, Hii. 3

speaker, G iv. 140, Z ii. 68

splendid, Z# ii. 67 - standing, F ii. 37 teacher, G ii. 16, 49, iii. 43,

iv. 21, 24, 45, 101, 118, 121, 140, 184, 208, 209, E ii. 13, 52

triune in appearance, @ iv. 2, 4, 8, 30

truth, ‘God of, G iv. 130 unbegotten and uncreated,

G i. 54, ii. 12, 16, iv. 1, E ii. 32

unbribable, G iv. 23, 76, E ii, 32

unknown, see incomprehensible

unmixed, # ii. 33 visible to virtuous souls, G

iv. 1, 2, 4, Hi. 20, ii. 32, 39, 45, 47, 51, 61, 67

without envy, @ i. 55, iv. 101

without malice, G ii. 13 without need, G@ iv. 188, #

i. 22 without passion, G i. 95 (6) glory of God, £ ii. 45,

AT

(c) Logos of God, see ZOs

(d) names of God (i.e. God and Lord), Gi. 57, ii. 16, 64,65, 75, ili..1, iv. 91, 53, 87, E ii. 62, 68 (see also (f))

(e) nature and God, see Nature

(f) power of God, esp. two chief powers or attributes, creative and royal (expressed by names “God” and “ Lord,” and sym. by cherubim on ark), @ i. 54, 57, 89, li. 16,51, 53, 75, iii. 39, 42, 48, iv. 2, 4, 8, 9, 10, 12, 20, 25, 26, 30, 33, 53, 87, Li. 23 n., ii. 37, 47, 51, 61-68, 83; creative power older than royal power, FE ii. 62; two chief powers subdivided into four powers, £ ii. 68

(g) voice of God, £ ii. 16, 4 8

(h) Word of God, see Logos

Gods of Gentiles, G i. 36, iv. 2, Fi. 8, 20, ii. 5, 26 n. (see also. Polytheism)

Gold, lit. and fig., # ii. 54, 63, 69, 73; sym. incor-

287

INDEX

poreal things, Z ii. 102, 113

Gomorrah, name=‘‘ measure,” G iv. 23; sym. barrenness, G ii. 43; sym. Logos, G iv. 23

Good and Evil, G i. 36, 44, 66, 70, 78, 81, ii. 12, 54,

68, 71, 81, 82, iii. 10, 11,

18, 22, 26, 40, 43, iv. 4,

23, 26, 39, 41, 51, 61, 66,

77, 126, 149, 155, Hi. 23,

ii. 17, 21, 22; sym. by Jacob and Esau, @ iv. 157-245 ; good, evil and the morally indifferent, G i. 88, ii. 71, 79, iv. 31,

64, 147, 148

Grace, see God Grain, as offering to God,

FE ii. 11, 102 Gratitude, see Thanksgiving Great Sea (i.e. Atlantic), G

ii. 28 Greed, # ii. 11, 12 Grief, G i. 72, 76, ii. 56, 57,

ili. 10, iv. 15-19, 52, 230,

E ii. 51

Growth, lit. and fig., G ii. 15, 24, iii. 12, iv. 189, Hi. 1, 8, ii. 76, 120

Habit, # ii. 112 Hagar, name = “‘sojourning,”’

@ iii. 19, iv. 1473 sym. encyclical studies, @ iii. 19, 21-25

Hairiness, sym. savagery, @ iv. 160, 201, 204, 206

Ham, name=“ heat,” G ii. 65, 77; sym. evil, G i. 88, ii. 65, 70, 74, 79, 81

288

Hand, sym. labour, @ iv. 210 Hanging, see Veils Happiness, see Joy Haran, name=‘“‘ openings,”

G iv. 239; .sym. sense- perception, G iv. 239

Harmony, in music, see Mu- sic; in nature, see Na- ture; of soul, see Soul

Harris, J. R., @ iii. 48 n., 52: -N., T0e Ae Sg SD, 74 n., 88 n., 100 n., 145. ns, S11 2 a. 15n., 50 n., Appendix A passim

Harvest, in spring, # i. 1 Haste, G iv. 124, 129, Hi. 14,

15, 18, 19 Havilah, sym. prudence, @

i. 13

Head, lit. and fig., G i. 3, 10, ii. 5, Hi. 1, 17, 24, ii. 33, 53, 124; as seat of brain, # ii. 124; as temple of the mind, # ii. 100

Healing, see Medicine Health and Sickness, lit. and

fig., G@ iv. 26, 45, 200, E i. 23, ii. 18, 25

Hearing, @ i. 77, ii. 3, 21, iii. 5, 32; Si;sive tthe, E ii. 16, 34, 112 (see also Ear)

Hearsay, H ii. 9 Heart, G ii. 13, iii. 48, # i. 12,

ii. 50, 100; as seat of anger, H# ii. 115

Heaven, gen. (incl. ether, planets, stars), G i. 57, 64, ii. 8, 18, iii. 3, 6, 15, 45, iv. 1, 8, 46, 51, 87,

— erates anareis Sadi

97, 110, 111, 164, 188, 915, # i. 1, 28, ii. 33, 37, 40, 46, 56, 64, 73-81, 104, 109, 113, 114, 117; immutable, # ii. 83, 91 ; one and unique, F ii. 81 ; proper place of soul, G iv. 74, 178; revolves without change of place, F ii. 55 ; source of wisdom, G iv. 101; spheri-

. cal, # ii. 81; unsharing

. in evil, G iv, 157 - Hebdomad, see Number-

symbolism _ Hebrew Language, @ i. 13, 4 ii. 45, iv. 97, 102, 122,

147, 163, 191, 245 (see f also Chaldaean)

Hebrew Nation, Z ii. 6, 22 q (see also Israel)

_ Hebron, name= ‘joined with women,” G iv. 72, 83;

_ Heifer, see Ox | Heir, of God, G iii. 60 _ Heracleitus, on ages of man, | G ii. 5; on nature, G iii.

5, iv. 1; on life and death, G iv. 152; on the soul, G@ iv. 52 n.; eens Moses, @ iv.

‘ : Heracles, (= Haik), G i. 92 __ Heralds, festival of, Z ii. 76 (?) ; : Heterodox Persons, iv. 217, f E ii. 22, 47 _ High Priest, gen., Z i. 10, ii.

107-124; sym. joy, G iv. 16; sym. wise man, E ij. 107; laziness of

SUPPL. IT

INDEX

post-Aaronic high priest, B ii, 105

Clothing and ornaments of high priest :

bells, sym. harmony of elements, F ii. 120

emerald stones of shoulder- pieces, sym. two hemispheres, # ii. 109, 117

ephod, # ii. 117 n., 118 n. flowers, sym. earth, £ ii.

120 hyacinth robe, see under-

garment leaf of gold on forehead,

sym. purity, # ii. 121, 123, 124

linen garment, F# ii. 107 Logeion (breastplate), sym.

logos (thought and speech), # ii. 110-116

pomegranate-shaped _ tassels, sym. water, £ ii. 119, 120

Revelation and ‘Truth (Urim and Thummim), & ii. 116

shoulder-pieces, sym. labour and heaven, £ ii. 108, 120

stole of ankle-length, sym. true opinion, # ii. 107

twelve stones of Logeion, sym. seasons and virtue, # ii. 112-114, 117

undergarment, sym. air, E ii. 117, 119, 120

Hippocrates, @ iv. 35 n. Hittites, name=“‘ being be-

side oneself,’ G iv. 79, 241; sym. folly, @ iv. 79, 241

289

INDEX

Holiness and Pollution, G iv. 2, 51, 63-66, 80, 95, 111, 118, 158, 186, 221, 242, fi, 7,10; 125-31, 33; 45, 47, 51, 76, 83, 91, 98, 115

Holy of Holies in Tabernacle, E ii. 68, 91, 95; sym. intelligible world, F ii. 94, 96, 104, 106, 107, 115

Holy Place in Tabernacle, sym. sense - perceptible world, F ii. 91, 95, 103

Homer, quoted by. name or as “the poet,” G i. 76 (Od. xii. 118), iii. 3 (Od. xii. 39-45), 16 (Od. xiv. 258), iv. 2 (Od. xvii. 485- 488), 8 (Il. xv. 189), 20 (Od. xv. 74), 183 (11. iii. 179), 238 (passim), E ii. 102 (11. passim)

Homonyms, @ iv. 243 Honour, distinguished from

glory, E ii. 67 Hope, Gi. 79, 80, iii. 55 Horns, (a) on_ sacrificial

animals, sym. battle for truth, # ii. 101

(6) of altar, see Altar Hospitality, see Foreigners House, sym. desire, # i. 12 Household Management, G

iv. 218, 236 Humaneness, see Love of

Mankind Humility, see Pride Hunger, lit. and fig., G iv.

169, 170 Hunter, sym. uncleanness,

G iv. 165 Hur, name=“‘ light,” # ii. 44

290

Husbandman, see Agricul- ture

Hyacinth (colour), sym. air, EF ii. 85, 117

Hypocrisy, G iv. 165

Ideas, see Incorporeality Identity and Difference, £ ii.

res Idols, # i. 20 Ignorance, see Knowledge Imitation of God or heaven

by man, soul, etc., G iv. 99, 53,2116, aT 15k,

164, 181,188,196, 200(?),

215, # i. 23, ii. 42, 46,

51, 85, 104, 124

Immoderateness, see Sensual Pleasure

Immortality, G i. 45, 51, 55, 70, 76, 85, 86, iii. 27, 53, 57, iv. 46, 66, 103, 152,

153,. 164, 169, 244, EF i.

15, 23, ii. 38, 39, 56, 114, 118

Impiety, see Piety Impressions, G iv. 1, 20, 24,

30, 94, 117, # ii. 13, 82,

109, 122, 124 (see also Seals)

Impulse, G@ iii. 3, 28, 52, iv. 66, 73, 78, 129, 206, 241, Ei. 16

Incense in Tabernacle, £ ii. 71

Incorporeality, of angels, @ i. 92, iii. 11, Hii. 13; of forms, principles, etc., @ ii, 4, 56, iii. 3, 22, 40, 42, 43, 49, 53, iv. 1, 8, 22, 32, 35, 73, 80, 88, 99, 110, 115, 138, 146, 160,

’

c be

SV ge

rec rs tied

— mm ‘ ad

Soke. a arn eT . er =

ahem

ery

INDEX

168, 170, 188, Fi. 8, 22, ii. 33, 37, 52-58, 63, 68, 69, 82, 83, 90, 93-97, 106, 114, 121-123; of

souls, G i. 70, 76, 90, ii. 46, 69, iii. 3, 10, 11, 40,

52, 53, iv. 37, 95, 111, 122, 130, 138, 152, 153, Ei. 11

Indifferent, Good

morally, see

Initiation, 7 ii. 51 Injustice, see Justice Inspiration, @ iii. 9, iv. 29,

76, 90, 95, 140, 143, 196,

E ii. 3, 29, 33, 40, 43, 49,

105 (see also Prophecy) Intelligible World, see In-

corporeality - Intention, G iv. 211, 221, 238 "Intermediaries between God

and world, @ i. 55, 58 (see also God, Logos)

- Involuntary Acts, see Volun- tary Acts

Iron, £ ii. 102 _ Isaac, sym. joy or laughter,

G iii. 38, 53, iv. 17, 122, 138, 147, 148; sym. self-taught or natural virtue, G iii. 59, 88, iv. 91,122, 123, 127, 129, 144; birth was unique, G iii. 60; founder of nation, G iv. 200; motherless, G iv. 153; prophet, G iv. 196

“Isaiah, quoted | as “‘ disciple of Moses,” Gi ii. 43

peo name =‘ ‘ hearing ” “ hearing God,” G iii.

32, 59, iv. 147, 245;

sym. sense, @ iii. 32, iv. 245 ; sym. sophist, iii. 33; sym. one taught, G iii. 59

Israel, name=‘‘ one who sees ’’ or ““ seeing God,” @ iii. 49, iv. 233, E ii. 92: nig SS thy 473, 8

chosen nation, @ iii. 49, Hii. 38, 42, 43, 46, 76; as nation of priests, # i. 10

Jacob, name = “‘ supplanter,”’ G iv. 163; sym. asceti- cism, practice, training, G iv. 162-244 passim ; sym. orderliness, G iv. 199 ;

Japheth, name=“ breadth,” G ii. 80; sym. the indifferent, G i. 88, ii. 79

Jews, practise circumcision, G iii. 48

Johansson, N., @ iii. 44 n. John Lydus, Appendix A

passim John Monachus, Appendix

A passim John of Damascus, Appendix

A passim Josephus, E ii. 73 n. Joshua, name =“‘ salvation,”

E& ii. 43; sym. inspired soul, # ii. 43

Joy, Gi. 79, ii. 25, 27, iv. 8, 16, 18, 19, 92, 101, 116, 140, 147, 175, 188, 243, Ei. 3, i5, 23, ii. 15 3 sym. by Isaac, see Isaac

Jubilee Year, @ iii. 39, iv. 27 Judah, tribe of, G iv. 123 Jupiter (planet), ZH ii. 75

291

INDEX

Justice and Injustice, G i. 12, 49, 97, 98, 100, ii. 11, 36,

45, 48, 60, 67, 71, ili. 49,

iv. 23, 26, 27, 64, 66, 68,

114, 115,194, 235, Hi. 3,

6, 12, ii. 4, 10, 19, 51,

112 (see also Equality) ; justice of God, see God

Kadesh, name=“ holy ”’ or ** sacred,” G iii. 36, iv. 59

Keturah, name=“ incense- burning,” G iv. 147; sym. smell, G iv. 147

Kid, as sacrifice, # ii. 32; sym. character-traits, iv. 200, Fi. 8

Kingship, @ iv. 76, 140, 182, 206, F ii. 6, 72, 105

Kinship, among men, £ i. 2, ii. 35, 36; with God, # ii. 29

Knops, see Lampstand Knowledge and Ignorance,

G ii. 49, 69, iii. 2, 3, 27, 31-33, iv. 5, 14, 19, 22, 24, 46, 64, 68, 103, 138, 161, 168, 175, 226, 227, 232, 243, 244, EF i. 16, ii. 7, 19, 25, 36,51, 96 3 knowledge — contrasted with thing known and act of knowing, # ii. 112 (see also Education, Wisdom)

Kor (measure), @ iii. 39

Laban, name=‘“‘ whiteness,” G iv. 117, 239, 243 ; sym. sense-perception, G iv. 117, 239

292

Labour, two forms of (piety and humaneness), / ii. 108 (see also Training)

Ladder, Jacob’s, sym. ascent of soul, G iv. 29

Ladles, see Table Lamb, sym. purity, H ii. 121;

paschal, F ii. 32 (see also Paschal Sheep)

Lamech, G i. 77 Lamps, see Lampstand Lampstand in ‘Tabernacle,

sym. sense-perceptible heaven, F ii. 73-81, 83, 95, 103-106; its bases, E ii. 80; its branches, E ii. 74-77; its knops, EF ii. 74; its lamps sym. planets or stars, # ii. 78, 104 ; its lilies sym. stars, Eii. 74, 76 ; its oil sym. wisdom, # ii. 103; its uplifters sym. stars, H# ii. 80; weight of, £ ii. 81 \

Laughter, see Isaac, Joy Laws of Gentiles, F ii. 22 Laws of Moses, gen., G, #

passim ; extend throughout nature, # ii. 59 ; incorruptible, # ii. 533. preservation and dissolution of, # ii. 41;

. world-wide purpose of, E ii. 423; written at God’s command, F ii. 42, 43

Laws of Nature, see Nature Leaf, see High Priest Learning, see Education Leaven, sym. pride, E i. 15,

ii, 14 ;

2p Pe

;

Dy SAL RSS BS, OE To he i Ba all ies Les ome eee ae

"> Sern

=

Se Sa ve

INDEX

Lechery, seeSensual Pleasure Left Side, G iv. 126 Leisegang, H., G@ iv. 138 n.,

& ii, 22 n. Leo, F ii. 76 Levites, # i. 10 Lewy, H., G ii. 68 n., 82 n.,

iv. 33 n., 51 n., Appendix A passim

Libation, lit. and fig., # ii. 71 Libation-bowls, see Table Libra, # ii. 76 Life, gen., G i. 52, 57, iii. 15,

’ 57, iv. 1, 165, E i. 8, ii. 18, 20, 55; two forms of (contemplative and practical), # ii. 31 ; three forms of (contemplative, active, pleasurable), G iv. 47; age and youth, G@ iii. 11, 16, iv. 14, 84, 108, 120, 146, 152, 188, 196, 232, 236, Bi. 4, Hi. $1,532

Light, lit. and fig., G ii. 42, 44, 72, 82, iii. 43, iv. 1, 4, 14, 18, 22, 30, 93, 94, 147, 149, 157, 193, 243, t.. 13, 22, 8 ii. 71, 32, 44, 80, 103, 106

Noa see Weight Lilies, see Lampstand Linen, sym. earth, # ii. 85,

107 Lintel, sym. heart, # i. 12 Logeion, see High Priest Logos of God :

administrator of world, G iv. 110, 111

all-powerful, Z ii. 13 angel, G iv. 90, 91, £& ii.

13, 16

artificer, EZ ii. 53, 81, 122 blesses food, # ii. 18 bond of world, £ ii. 89 (?),

118 curator of God’s power, E ii. 83 (?)

cutter of world, G iii. 23 disciplines wicked, @ iii.

28, 30, iv. 62, # ii. 101 eternal, E ii. 117 (?) form of forms, FH ii. 124 foundation of world, £ ii.

90 guardian of God’s power, E ii. 83 (?)

harmonizer of world, G iv. 110, 196, E ii. 68, 81, 90, 120

head of all things, £ ii. 117 (?)

immaterial, H ii. 122 instrument in creation, G

ii. 62, EF ii. 42, 94 intercessor, G iv. 114 (?) invisible, Z ii. 81 judge of world, @ iii. 27,

ii. 13 measurer of world, G i. 4,

iv. 23 mediator, # ii. 138, 68, 94,

118 minister of God, G iii. 34,

iv. 114 (?) model of human mind, G

ii. 62 overseer of God’s power, E ii. 83 (?)

physician, G ii. 29 n., iii. 28, 51 3

place of God, F ii. 39 profits the mind, @ iv. 215 prophet of God, # ii. 16

293

INDEX

seminal substance, ZH ii. 68 source of two chief powers

of God, £ ii. 68 steward of God, F ii. 39 teacher, G iv. 91 tetrad, FH ii. 94 unity of, G iv. 60 wise, F ii. 13 word of God, @ iii. 15, iv.

49, 51, 59, 108, 196, 223, E i. 14, 15, ii. 13, 68 (2), 111

Lord, see God Lot, sym.. progressive man,

G iv. 31-55 passim Lot’s Daughters, sym. con-

sent or counsel, G iv. 55 Lot’s Wife, sym. sense-per-

ception, G iv. 52 Love, erotic, # ii. 13; of

fellow-man, G@ i. 17, iv. 2, 29, 52, 142, 193, 200,

219, Fi. 5, ii. 11, 12, 69,

108; of God, @ iii. 21, iv. 20; 180, 2 tic 12

(as implied in adjective ‘** God-loving ’”’ passim) ; maternal, # ii. 8; of self, G i. 62, iv. 194, FE ii. 3; of virtue, see Virtue; of wisdom, see Wisdom

Lynceus, @ ii. 72.

Macedonian Empire, G iv. 43 Mahalath, name=“ from the

beginning,” G iv. 245 ; sym. sensual pleasure, G iv. 245

Male and Female, see Active, Num ber-symbolism, Woman

Mambre (Bibl.

294

Mamre),

name =‘ from sight,”’ G iv. 1; sym. mind, G iv..1

Man, contrasted with animals, see Animals ; contrasted with God, @ ii. 54, 62, E ii. 33, 76 ; contrasted with woman, see Woman; earthly eis moulded by God, 4, 8, 28, 51, ‘1, ii. 17, 56, 66, iv, 164, E ii: 46; heavenly man, made in God’s image, @ i. 4, 8, 93, ii. 56, iv. 164, # ii. 47; mixture of oppo- sites, G iv. 203, 206, 220 ; sym. mind, see Mind ; ‘* rational, mortal animal,” G iii. 43; “‘ tame animal by nature,” F i. 16

Manna, sym. spiritual food, G iv. 102

Marriage, see Family, Num- ber-symbolism

Mars (planet), F ii. 75 Matter, gen., G, EH passim ;

‘““mother of created things,” G iv. 160; of sublunary elements is one, E£ ii. 88

Measure and Measuring, G iv. 8, 102, Ha) 33452, 82; sym. by Logos, see Logos

Medicine and Medical Care, G ii. 41, 79, ili. 25, 48, iv. 35, 45, 47, 76, 147, 200, 201, 204, 218, £# ii. 25

Megalopolis, i.e. the wena E i. 1, ii. 42

EO a eR — memeber ee eer ime ° ew *

a

INDEX

Memory, @ iv. 45; sym. by camel, see Camel

Menander, quoted, G iv. 120 Mercury (planet), # ii. 75 Mercy of God, see God Mercy-seat, see Ark of Taber-

nacle Mesopotamia, sym. external

causes, G iv. 93 ; boundary between virtue and vice, G iv. 243

Methuselah, G i. 82 Middle Way, @ iv. 177, 239,

Ei. 6,15 Migration of the soul, see

Soul Mind, usu.

sovereign part of soul, contrasted with sense- perception and passion, G i. 11, 21, 25, 46, 50, 79, 94, ii. 18, 27, 34, 49, 54, 56, 59, 66, iii. 3, 42, 43, 46, 52, 57, iv. 1, 8, 14, 15, 22, 26, 29, 32, 44, 45, 52, 53, 56-58, 73, 74, 82, 85, 90, 92, 94, 96, 98, 112, 117,:121, 129, 140, 157, 163, 179, 183, 189, 191, 198, 215, 216, 218, 934, 242, 244, Hi. 3, 8, by: 225 41. S; 27, $0, 65, 96, 100, 111, 115, 124; sym. by Moses, £ ii. 27- 49 passim; unites intelligibles, # ii. 111

Mishnah, # ii. 105 n. Mixing-bowls of Tabernacle,

sym. mixed natures, ; dt, 335.76

Mixture of elements, etc., F ii. 14, 33, 37, 63, 76, 88, 121

presented as

Moab, name=‘‘ from my father,” G iv. 57; sym. products of mind, G iv. 57, 58

Moderation, see Pleasure, Virtue

Monad, archetype of one, @ iv. 1103; as one, see Number-symbolism

Moon, @ ii. 33, iv. 27, 151, 445 Oi FG

Morning, sym. light, # i. 29

Sensual

Moses, sym. God - loving mind, # ii. 27-49 passim; ascends Mt. Sinai, @ i. 86, iv. 29, # ii.. 27-49 ;

mediates between God and Israel, # ii. 49

Attributes : all-wise, E ii. 74 chief messenger, G iv. 8 divine, H ii. 54 holy, # ii. 54 holy father, G iv. 132 (?) interpreter, G iii. 10 legislator, G ii. 64, iii. 48,

iv. 90, 172, 244

prophet, G i. 86 (‘‘ proto- prophet ”’), iii. 10, iv. 8 (“‘ chief prophet ’’), 29, 90, 123, 245, Hi. 12, 43,

44, 46, 52, 67, 90

teacher, G iii. 8, iv. 167 (of Greek philosophers), 218 (of humaneness)

theologian, G ii. 33, 59, 64, 81, ili. 5, 20, 38, iv. 137,

E ii. 37, 74, 87, 88, 108,

117

Motherhood, see Family Mount Sinai, see Sinai

295

INDEX

Mountains, sym. senses, G ii. 21; sym. wisdom, G iv. 46, 49

Mourning, G iv. 73, Hi. 3 Mouth, organ of food and

speech (q.v.), # ii. 118 Muses, @ i. 6 Musicand Musical Harmony,

G iii. 3, 38, 48, iv. 27, 29, 76, 95, E ii. 37, 38, 93 (2), 103, 120

Mysteries, G iv. 8, 35 (?), 110, Fi. 13 n., ii. 52

Nadab, name=“ voluntary,” Ei. 27 ; sym. voluntary vision, F# ii. 27

Nahor, name = “rest of light,” G iv. 93; sym. wisdom, @ iv. 93

Nakedness, lit. and fig., G i. 30, 40, ii. 69, 70, 72,

iv. 22 Names, gen., G i. 20-22, iii.

43, 67, iv. 194, 243, #

ii. 66 Nature, beauty of, G iv. 245 ;

conceals itself, G iv. 1, 21,293 contemplation of, # ii. 31; convention and nature, G iv. 184; female and. passive, G iii. 3; God and nature, G iii. 41, iv. 21, 42, 51, 87, 88, # ii. 51, 68;

harmony and order in nature, G ii. 55, iii. 5, 15, 38, iv. 23, 29, 46, 110,

114, # ii. 58, 59, 68, 74, 76, 78, 118, 120; healer, G ii. 41; law of nature, G iv. 90, 152, 184, 205,

296

E ii. 19, 59 (?); mother — and provider, G ii. 60, 80, E ii. 12; perfection — of, EF ii. 1; self-produ- — cing, G iii. 39; teacher, © G ili, 27, 54, 59; two — species of (corporeal and — incorporeal), # ii. 54 a

Navigation, G iv. 76, 90, 218, 236, E ii. 44, 55 5

Necessity, G i. 21, 68, ii. 45, — 50, iv. 29, 34, 74, 133, — 162, 222, Bii. 58, 89 (?) —

Night, as time for sacrifice, — E£ i,11, 18,18 .

Nilsson, M. P., E ii. 76 n. } Nimrod, name =‘ Ethio- —

pian,” G ii. 82; sym. © evil, G ii. 82 :

Noah, name=‘“ rest,”” G i. @ 87 ; name = “‘ right- eous,” G@ ii. 45; birth- ~ day of, G i. 87, ii. 33; drunkenness of, G il. 69- 73; as husbandman, ( — ii. 66 (see also Ark of — Noah) :

Nocturnal Emission, EF ii.

15 () | Nose, G i. 77, ii. 3, ili. 5, 32,4

239 (see also Smell) : Number-symbolism, angular —

and oblong, G i. 83, 91, ' ii. 5, 45, iil. 49, 56, Bi ii. 93,111; digits, G i..83 3 equal and unequal, @ i. 91, ii. 5, 14, ili. 49; odd — and -even (or male and female), G i. 83, 91, ii. 14, iii. 38, 49, 56, 61, B ii. 33, 46; ratio, G iv. 27; salutary, Giv.27 —

INDEX

Symbolism of individual numbers :

one, G@ i. 15, 91, ii. 5, 45, ili. 43, 56, iv. 110, 118,

144, HF ii. 29, 68, 81, 93 two, @ i. 15, ii. 12, iv. 30, seventy, G i. 77, iv. 151,

110, # ii. 29, 93, 100 E ii. 27

three, G ii. 5, iii. 3, 61, iv. seventy-five, E ii. 100 8, 30, 93, F ii. 100 eighty, @ ii. 14, iii. 38

four, G i. 12, 83, iii. 12, 49, ninety, G iii. 56 56, iv. 195, £ ii. 27, 87, ninety-nine, G iii. 39, 61

fifty-six, Gi, 91 sixty, G ii. 17, iv. 164, EZ ii.

81 sixty-four, G i. 91, iii. 49,

56

93, 97, 99 five, @ iv. 110, 151, £ ii.

97, 99 six, G i. 91, ii. 17, 42, 45,

46, iii. 38, 49, iv. 164, # ii. 46, 87

seven, Gi. 77, ii. 12, 41, 47, 56, 78, iii. 39, 49, iv. 71, 151, £ ii. 27, 46, 68, 78, 87

one hundred, @ i. 83, iii. 39, 56, 61, iv. 71, 151,189

one hundred and twenty, G i. 91

two hundred and eighty, E ii. 87

three hundred, G ii. 5 three hundred and sixty-

five, G i. 84 six hundred, G ii. 17

eight, G i. 91, ii. 5, iii. 49, ten thousand, G iii. 56 52 Nut, sym. zodiac, # ii. 76

nine, @ iv. 110 ten, G i. 77, 87, ii. 32, 40,

| Hi, 12, 17,°39,° 56, -iv. | 27, 93, 110, 118, 189,

E ii. 27, 84 twelve, @ iii. 59 thirteen, @ iii. 61 fifteen, G 1, 91, ii. 21 twenty, G iv. 27, 71 twenty-four, @ ii. 5 twenty-five, G iv. 151 twenty-eight, FH ii. 87 thirty, Gi. 91, ii. 5, iv. 27 thirty-six, G iii. 49, 56 forty, Gi. 25, ii. 14, iv. 154, E ii. 49, 87

forty-five, G iv. 27 fifty, G ii. 5, 78, iv. 27, E ii.

93 f

Oak, sym. health, @ iv. 1; sym. pride, G iv. 161, 206, 207

Oath, @ iv. 86, 88, 180 Obedience, F ii. 13, 16 Oil, olive-oil sym. virtue, G

ii. 42, iv. 1; olive-oil alone suitable for temple- service, #7 ii. 33, 103

Olympians, @ iv. 6 Opinion, as opposed to know-

ledge and truth, @ i. 39, lil. 31, 33, 47, iv. 24, 25, $2, 100, 121,: 181,- 139, 155, 185, 213, # i. 20, ii. 5, 14, 17, 36, 96, 107,

Oracles, of pagans, # i. 20 Orators, G iii. 43, iv. 104, 152

207

INDEX

Order, in age, nature, number, rank, time, G i. 64, li. 45, 47, 74, iii. 49, iv.

12, 84, 122, 157, 199,

9215, 218, 230, # i. 1, ii. 27, 46, 58

Orphans, F£ ii. 3, 4 Oryx, permitted for food,

E£ ii. 101 Ox, as sacrifice, EF ii. 101;

sym. earth, G iii. 3, 7

Pain, see Pleasure Painting, G iv. 243 Palm (measure), # ii. 111 n. Papyrus, F# ii. 41 Paradise, G i. 6-15, 34, 56;

sym. immortal virtues, G iv. :51

Pascha, name=“* pass over,” Fi. 4

Paschal Lamb or Sheep, £ i. 3, 7-18; sym. spiritual change, F# i. 4

Pascher, J., G iv. 110 n. Passion, see Fear, Grief, Sen-

sual Pleasure Passover, H i. 1-23; of the

' soul, Hi. 4 Patriarchs (phylarchs), sym.

by stones of Logeion, H ii. 14; sym. constellations, FH ii. 14

Patterns, see Archetypes, In- corporeality

Peace and War, lit. and fig., G iii. 8, iv. 90, 197, 206, 218, 228, 229, 235, E ii. 11, 21, 44, 64, 68, 102

Pederasty, G iv. 37 Pentad, see Number-sym-

bolism

298

Pentecostal Year, see Jubilee Year

Perfection, @ i. 97, iii. 10, 12, 20, 32, iv. 30, 34, 47, 60, 66, 1338)164,- 216, Ti, 191, 205,218; £i--4,38; ii. 60, 69, 76; sym. by Abraham in contrast to Lot, the progressive man, G iv. passim (see also Progress)

Peripatetics, G iii. 16 (see also Aristotle)

Perseverance, see Constancy Persians, empire of, G iv. 43 Pharan (Bibl. Bered), name

=‘ hail ” or “dots,” G iii. 36.

Philistines, name = “ foreigners ”’ (cf. Lxx allo- phyloi), G iv. 177, 191 7

Philosophy (Gr. philosophia), _ G i, 57, li. 41, ili. 5, 33; 43, iv. 1, 21, 22, 42, 76, 87, 89, 93, 97, 104, 167, 191, 192, 241, # ii. 13, 20, 103, 117, 118, 124 n. (see also Wisdom)

Phylarchs (patriarchs), # ii. 14

Piety and Impiety, @ i. 10, | 55, 66, 76, 100, ii. 13, 18,

23, 43, 48, 61, 70, 82, iii.

1, 28, 43, iv. 1, 2, 10, 12,

‘19, 29, 42, 44, 49, 51, 53,

60, 67, 84, 133, 200, B

i.-1, 7, 10,19, 213i tee

26, 27, 31, 45, 47, 83, 99, —

101, 105, 115; piety as — queen of virtues, # ii. — 38 q

Pillar, sym, opinion, £# ii. 17;

INDEX

pillars of Tabernacle, # ii. 88, 93, 97

Pillars of Heracles, G ii. 28 Pisces, # ii. 76 Pishon, name=“ frugality,”

Gi. 12; sym. prudence, Gi. 13

Pity, G iv. 233 Place, gen., G iv. 187, £ ii.

39, 40 Planets, see Earth, Heaven,

Moon, Sun Plato, quoted or _para-

phrased, G i. 6 (Tim. 92 c), iii. 3 (Phaedr. 246 £), iv. 51 n. (Phaedr. 246 £), 90 n. (lon 534 B), 159 n. (Phaedo 60 B), 104 n. (Tim. 55.:c), Bi. T on. (Tim. 90a ff.), 12. n. (passim), ii. 81 n. (Tim. 33), ii. 118 (Tim. 75 p-£), 124 n.

Pleasure and Pain, G i. 41, 56, 77, ii. 46, iii. 51, iv. 81, 101, 225, 238, EF ii. 71, 105

Plinth, # ii. 37 Polytheism, @ iv. 2, E ii. 2,

36 Pomegranates, see High

Priest Possession (of property), G

ili. 37, iv. 121, 134, 148, 172, 230 (in sense of possession by spirit, see Inspiration)

Post, L. A., G iv.'120 n., 151 n., 152 ny Z# ii..81 n., 83 n.

Poverty and Riches, lit. and fig., G iv. 230, B ii. 10

Powers of God, see God Practiser, see Jacob Praechter, K., Appendix A

passim ; Praise, EH ii. 6, 107 Prayer, G i. 70, iv. 19, 25, 26,

28, 53, 70, 73, 185, 198,

218, 233, E ii. 2,.49

Préaux, C., FH ii. 80 n. Prediction, see Prophecy Pride and Humility, @ ii. 24,

lili. 25, 30, 47, 48, 56,

iv. 15, 19, 28, 48, 100,

133, 142, 149, 156, 161,

294, 237, EF i. 6, 13, 15,

ii. 14, 25, 37, 54

Priests, # i. 10, ii. 100, 105 ; Israel as nation of priests, Ei. 10

Primogeniture, G i. 81, iii. 49, iv.. 153, 160, 168,

172, 206 n., 224, 229 Princes, sym. sensual men,

G iv. 217 Procopius, Appendix A pas-

sim Procreation, lit. and fig., G

ii. 49, 56, iii. 18, 21, 47, 48, 56, 61, iv. 56, 86, 154, 210 (?), 214, B ii. 8, 19 (see also Conception)

Progress, Progressive Man, G@ iii. 18, 27, 31, 48, iv. 12, 30, 31, 34, 46, 47, 49, 51-55, 66, 101, 108, 137, 175, 188, 190, 191, 198, 200, 215, 229, 243, Ei, 3, 7-18, ii. 20 ; sym.

. by Abimelech, G iv.188; sym. by Jacob, @ iv. passim; sym. by Lot, G iv. 31-55 passim ; sym.

299

INDEX z

by paschal lamb or sheep, F i. 3, 7-18

Progression (in music), see Music

Promise of God, @ iii. 55-58 Prophecy, Prophets, @ iv. 90,

125, 138, 196, 212, E ii. 27, 29, 43, 49, 67; prophetic souls, # i. 4 (see also Inspiration, Logos)

Prostration before God, @ iv. 3, 78, 113, 130, E ii. 83

Providence, see God Prudence, see Virtue Ptolemy, Claudius, F ii. 81 n. Punishment for Sin, G i. 35,

77, ii. 14, 43, 54, 77, iii. 52, 56, iv. 4, 8, 25, 26, 50-52, 70, Ei. 4

Puppet-show, G iii. 48 Purity, see Holiness, Mixture Purple, sym. water, # ii. 85 Pythagoras, Pythagoreans,

Gi. 17, 99, iii. 16, 49, iv. 8,27 n.,- 284. BS ae 33 n. (see also Number- symbolism)

Quality and Quantity, @ iv. 181

Quintessence, see Elements

Rainbow, @ ii. 64 Ram, as sacrifice, EF ii. 101 ;

sym. air or reason, G iii. 3,2

Ram (constellation), head of zodiac, # i. 1

Raven, sym. wickedness, G li. 36-39

Raw Meat, sym. savagery, E i. 16

300

Reason, see Mind Rebekah, name = “‘ con-

stancy,”’ G iv. 97, 188, 199 ; sym. constancy or

perseverance, G iv. 92- 188 passim

Red, sym. shameful passion, G iv. 170

Reformation of Character, G iv. 12, 233, 245, Fi. 8,

13, 15, 16, ii. 107

Refuge, Cities of, @ iii. 52 Reitzenstein, R., # ii. 38 n.,

39 n. Relaxation, see Tension Repentance, G i. 82, 91, ii.

42, 43, 54, iv. 180, 233, Fi. 18, 15, 16

Rest and Movement (incl. Change), G i. 87, iii. 39, 62, iv. 1, 93, # ii. 55, 70,

83, 91, 106

Reuben (tribe), @ iv. 123 Revelation and Truth (Urim

and Thummim), see High Priest

Revenge, # ii. 11. Reverence, see Piety, Pro-

stration Righteousness, see Justice Rivers of Paradise, G@ i.

12 Road to Virtue, @ iii. 27,

iv. 108, 125, 131, 226,

942, Fi. 19, ii. 13, 26

Roasting, see Food Robbins, F. E., @ ii. 5 n., #

ii, 81 n. ; Royal Highway, see Road

to Virtue Ruddiness, sym. savagery

(in Esau), G iv, 160

INDEX

Sabbath, F i. 9 Sabbatical Year, G@ iii. 39 Sacrifice, lit. and fig., G i. 62,

ii. 52, iii. 3, 48, 102, Hi.

3, 7,10-12,5 17, 18¢it. 14,

31, 32, 35, 50, 99, 101 ;

sym. communion, £ ii. 69 ; sym. soul, G iv. 28, Fi.11,98, 100; equality of, E ii. 99 (see also Altar, Paschal Lamb)

Sagittarius, # ii. 76 Salt, sym. communion, £ ii.

69 ; sym. unfruitfulness, G iv. 52

Salutary Offerings (Bibl. ‘* peace-offerings ”’), see Sacrifice

Salvation, @ i. 71, ii. 11, 22, 95, 27, ili. 52, 57, iv. 7, 26, 27, 44, 45, 49-51, 54,

130, 198, 233, # ii. 43, 64

Sanctuary, see Holy of Holies Sapphire, as colour of heaven,

E ii. 37 Sarah, name=“ ruler,” G

iii. 52, iv. 122; sym. virtue and wisdom, @ ii. 26, iii-iv passim

Saturn (planet), # ii. 75 Scarlet, sym. fire, # ii. 85 Schmidt, Helmut, F ii. 124 n. School-studies, see Educa-

tion Science, see Knowledge Scorpio, E ii. 76 Scriptures, gen., G, HL pas-

sim; beauty of, G iv. 196, 223; truth of, G

iv. 168 Seylla, G i. 76

Seals, lit. and fig., # ii. 114, 122, 124 (see also Im- pressions)

Seasons, see Time Sediment in Temple-oil, sym.

impurity, H# ii. 103 Seeing, see Sight Seminal Principle or Sub-

stance, G ii. 16, 42, F ii. 68 (see also God, Logos)

Sense-perception, @ i. 25, 35, 37, 38, 47-49, 52, 77, 94, ii. 8, 21, 29, 34, iii. 3, 5, 22, 32, 41, 51, iv. 1, 3, 11, 52, 88, 110, 117-121, 189, 203, 215, 239, 240, 943, E i. 4, 8, 22, ii. 3, 13, 16, 52-59, 69, 82, 93-

100, 106, 112, 121; good senses v. bad senses, iv. 147; sense as servant of mind, G iv. 215-216 ; (see also Hearing, Sight, Smell, Taste, Touch)

Sensual Pleasure (Gr. hédoné, vel sim.), Gi. 31, 41, 44, 46, 51, 99, ii. 7,°8, 12,

18, 22, 29, 37, 46, 49,

56, 57, 59, 61, 68, 69,

ili. 10, 21, 27, 48, 51, 52, 61, iv. 15, 16, 33-42, 53, 66, 77, 79, 80, 86, 90, 99, 112, 135, 152, 154,

159, 168, 170, 173, 182,

183, 185, 191, 198, 201,

206, 210, 224, 230, 234, 238, 240, 241, 245, E i. 8, 15, 19, ii. 2, 3, 12, 14,

18, 31, 51, 100, 118

Serpent, sym. sensual pleasure, G i. 31-36, 47, 48, ii. 56, 57

301

INDEX

Servants and Masters, see Freedom

Seth, name =‘‘one who drinks water,” G i. 78; sym. virtuous soul, G@ i. 78, 81

Sheep, as sacrifice, # i. 7, ii. 32, 101; Paschal sheep sym. progress, # i. 3, 7-18

Shem, sym. good, G i. 88, ii. 79

Shoes, sym. road to virtue, i. 19

Shoulder, sym. labour, @ iv. 98, # ii. 108

Shoulder-pieces, see High Priest

Shur, name=“ wall,” @ iii. 27, iv. 59

Sight, G i. 77, ii. 3, 21, 34, il. 5,32, 51-59. 1, 3, 41, & ii. 3, 39, 51, 52, 82, 112 (see also Eye)

Silence, G iv. 108, FZ ii. 118 Silenus, @ iv. 99 Silver, sym. sense-perception,

E ii. 102 Similarity and Dissimilarity,

ii. 33 Sin, G i. 65, 68, 73, ii. 14, iii.

40, 41, iv. 60, 65, 66, 70, 73, 92, 152, 190, 245, Hi. 8, 15, 32, il. 41

Sinai, name = “ inaccessible,” Hii. 45; as scene of revelation, # ii. 27-49

Sin-offering, see Sacrifice Sirens, G iii. 3 Skeptics, @ iii. 33 Slavery, see Freedom Sleep and Sleeplessness, lit.

302

and fig., G i. 24, iii. 9, 55, iv. 2, 62, 94, # ii. 15, 82

Smell, G,ii.'S, 21, to, 01, iv. 1, 11, 52, 214 (see also Nose)

Smoothness, of Jacob’s skin, sym. frugality, virtue, G iv. 201, 204, 206

Sobriety, see Drunkenness Socrates, quoted, @ ii. 3, iii. 3

(Phaedr. 246 £) (see also Plato)

Sodom, name=‘“‘ blindness,”’ G ii. 43, iv. 23, 31 ; name =“ sterility,” G iv. 23, 31; sym. sense-perception, G iv. 52

Sodomites, sym. bad traits, G iv. 36, 38, 51, 52

Sojourn, usu. of mind or soul in body, G iii. 10, 45, iv. 42, 45, 59, 74, 178, 185, 187, 195, E ii. 2

Solstice, see Equinox Sons of God, see Angels Sophists and Sophistry, @

ili, 19, 23-25, ' 27,33, 35, iv. 87, 88, 92, 95, 104, 107, 221

Soul, gen., G i. 10, 11, 78, ii. 29, iii. 42, 48, 54, iv. 1, 214, 230, 243, # i. 17, ii. 35, 39, 71, 80; body and soul, see Body; eightfold soul (reason, five senses, organ of re- production, speech—as in Stoic theory), G i. 75, ii. 12, iii. 4, iv. 110 ; five- fold soul (rational, iras- cible, appetitive, nutri-

INDEX

tive, sense-perceptive— asin Aristoteliantheory), G iv. 186; harmony of soul, # ii. 20, 38; incorporeal soul, see Incor- poreality ; migration of soul, # ii. 40 ; moved by itself only, EF ii. 120; origin of soul in wisdom, F ii. 36; threefold soul (rational, appetitive, spirited—as in Platonic theory), G ii. 59, iv. 216, E i. 12; twofold soul (rational and irrational), G@ iv. 112, 117, 159, 218, 220, E i. 23, 33, 53 (see also Mind, Sense-perception)

South, Hii. 101 ; south celestial sphere, # ii. 79

Span (measure), # ii. 111 n. Speech (incl. logos prophori-

kos), G i. 32, 77, ii. 42, 60, iii. 43, iv. 8, 13, 85, 88-90, 96, 102, 107, 108, 120, 132, 140, 210, 214, 291, Hi. 17, ii. 5, 16, 34, 44, 110, 111, 116, 118; speech as composed of letters, syllables, words, discourses, # ii. 111

Spirit, divine spirit, G i. 90, ii. 28, 59, iv. 5, Hii. 33 n.; holy spirit, # ii. 33 (?) ; vital spirit, G ii. 8, iil. 3

Spring (of water), see Foun- tain

Spring (season), see Equinox, Time

Square, see Number-symbolism

Staehle, K., G@ ii. 5 n., iii. 12 n., 38 n., 49 n., iv. 92 n., 110 n., # ii. 84 n.,

97 n., 100 n., Appendix A passim ;

Staff, sym. rule, # i. 19 Stars, see Heaven Statecraft, G iv. 165, 218,

236, E ii. 42, 44

Statius, # ii. 76 n. (Theb. iv. 295)

Stein, Edmund, # ii. 62 n. Sterility, see Barrenness,

Sodom Stoics, G@ iii. 3 n., iv. 26 n.,

46 n., 85 n., 145 n., 196

nn, 2B iis-110 n:; 120,

124 n. Stole, see High Priest Stone Tablets, # ii. 41 Stones, of altar at Sinai, Z ii.

30; of shoulder-pieces of high priest, see High Priest

Strabo, G iv. 1 n. Strangers, see Foreigners Sublunary World, see Ele-

ments

Sulphur, @ iv. 51, 52 Summer, see Equinox and

Solstice, Time Sun, sym. wisdom, @ i. 10,

57, 84, ii. 40, iii. 14, iv.

1, 51, 94, 140, 158, F ii.

32, 51; movements of, G iii. 3, Fi. 1, ii. 75, 76, 112

Supplanter, see Jacob Surface (in geometry), F ii.

61, 121

Sword, G i. 57 Symbolism, gen., G, EL pas-

303

INDEX

sim; nature of, F ii. 52, 71

Sympathy, see Nature, harmony in

Tabernacle, sym. corporeal and sense - perceptible world, E ii. 49-106; eternity of, # ii. 53; parts and furniture, see Altar, Ark, Bar, Cur- tains, Holy of Holies, Holy Place, Lampstand, Pillar, Table, Veils

Table in Tabernacle, sym. corporeality and sense- perception, FE ii. 69-72, 83, 95; its censers, H ii. 71; its ladles, sym. drink, E ii. 71; its cups, sym. food, # ii. 71; its libation-bowls, F ii. 71 ; its wreathed wave, sym. change, # ii. 70

Tablets, for writing, FH ii. 41

Talent (weight), sym. unity, E ii. 81

Tartarus, G iv. 234, E ii. 40 Tassels, see High Priest Taste, G i. 35, TT, iL. 3,:21,

iii.’ 5, 51,. iv. 1,11, 52

Taurus, # ii. 76 Teaching, see Education Temple and Temple-service,

G iv. 151, Ei. 10, 12, ii. 30, 83, 105

Tenses of Verbs, G iv. 166 Tension and Relaxation, G

iv. 29

Tent of Testimony, see Taber- nacle

304

Testament, E ii. 106 (see also Covenant)

Testimonies, placed in Ark, E ii. 59, 68, 106

Testimony, in court, £ ii. 9 Tetrad, see Number-sym-

bolism Thanksgiving to God (incl.

Thank-offering), G i. 64, ii. 50, 53, iv. 26, 113, 130, 194, Hi. 7, ii. 31, 69, 72, 83, 99, 102

Theatre, G iv. 69, 172, 201, 204

Theodoret, Appendix A passim

Theologians, see Philosophy Thigh, sym. stability, G iv. 86 Thought (Gr. logos endia-

thetos), E ii, 110, 111, 116 (see also Mind)

Tigris, sym. rage, @ i. 12, 13, iv. 243

Time, gen., G i. 100, ii. 47, iii. 60, iv. 122, 189, £ ii. 20; came into being with creation of world, Ei. 1; as measured by days, months, years, seasons, G ii. 14, 17, 33, 55, iii. 3, 5, 13; ive 12,

30, 51, 90, 150, 189, # iol, 8, 1. eee es 77, 112, 1183 various systems of chronology, Hi.1

Titans, G ii. 82 Tithes, G iii. 39, 56, iv. 110 n. Tongue, @ iii. 32, # ii. 118

(see also Speech, Taste) Touch, G i. 77, ii. 3, 21, iii. 5,

Bi, iv. Asbo

ie i TE iil ia alia alin Sas al

INDEX

Training of Body, G ii. 63, iii. 12, iv. 29, 210, 238, E i. 6, ii. 103 (see also Athletic Contests)

Trance, see Sleep Tree of Knowledge, G i. 11 Tree of Life, G i. 10, 55 Triad, see Number-symbo-

lism Tribes of Israel, E ii. 30 (see

also Patriarchs) Trojan War, £ ii. 102 Truth, G iv. 69, 115, 125, 172,

194, 204, 206, 224, F i. 20, ii. 5, 9, 101, 107, 111, 116; truth of Scripture, G iv. 168 (see also Opinion)

Tunic, of Adam and Eve, G i, 53

Turner’s Art, see Arts

Unbounded, # i. 23 Undergarment of high priest,

see High Priest Understanding, see Mind Unity and Separateness, H

li. 33, 88, 118 Unleayened Bread, sym. hu-

mility, Hi. 15; festival of Hi. 1 n.

Uplifters, see Lampstand Urim and Thummim, see

High Priest

Valley, sym. state of soul, G iv. 195

Veils of Tabernacle, veil between Holy Place and Holy of Holies, sym. four elements, F ii. 91- 95,106; veil at entrance

to Tabernacle (called _ “covering’’), # ii. 96, 97

Venison, sym. character, G iv, 167, 222

Venus (planet), # ii. 75 Virginity, lit. and fig., G iv. _

95, 99, 111, 119, 132, 143, 242, # ii. 3; virginity of number seven, see Number-symbolism

Virgo, F ii. 76 Virtue and Virtuous Man,

gen., Gi. 51, 75, 97, 100, li. 12, 38-40, 59, 71, 76, 79, ili. 1, 8, 19-22, 27, 30, 40, 48, 51, 54, 60, 61, iv. 2, 6-16, 20, 22, 45, 61, 63, 69, 73, 80, 84, 92, 116, 129, 133, 134, 144- 148, 152, 157, 166, 167, 172, 204, 206, 215, 217, 222, 225, 228, 231, 241, 943, Ei. 6, 7, ii. 13, 23, 2T, 38, 58, 54, 71,108, 116; cardinal virtues (incl. two or more), @ i. 12, 13, 99, ii. 23, iii. 53, iv. 11, 157, 159, 214, # i, 4, 8, ii, 29,175: 112 3 beauty of virtue, @ iv. 99; is motherless, G iv. 68; is older than vice, G iv. 51; is sister or brother of wisdom, G iv. 60, 66, 162

Vision of God, see Sight Voice, see Speech ; voice of

God, see God Voluntary and Involuntary

Acts, G i. 21, 66, 68, ii. 45, 50, 69, 79, iii. 51, 56, iv. 1, 34, 37, 64, 65, 70,

305

INDEX

73, 133, 180, 204, 211, 231, Fi. 4, ii. 27, 36, 50

Vowels, G iii. 43, iv. 117

Wall, sym. protection, @ iii. 27 (see also Shur)

“ War, see Peace Wasp, sym. divinely sent

power, FE ii. 24 Water, gen., FE ii. 56, 85,

88, 90, 117-120; sym. icosahedron, @ iii. 49; sym. health, # ii. 18 sym. passion, @ ii. 37; sym. purification, G iv. 5; sym. wisdom, @ ivy. 94, 98, 102, 104-107 (see also Elements)

Water-jar, sym. education, G iv. 98, 100, 107 ; sym. grace, G iv. 102

Weaving, sym. elements, ii. 86

Weight, F ii. 56, 57, 81, 118 Wells, see Fountain Wendland, P., G ii. 64 n., iv.

68 n., 88 n., 145 n., # ii. 21 n., 49 n., Appendix

. A passim West, Gi. 7, # ii. 101 Wheat, for sacrifice, EF ii.

99 Whiteness, see Laban Whole Burnt-offering, see

Sacrifice Widows, £ ii. 3, 4 Wild Goat, permitted for

food, Bi ii. 101 Wilderness, E ii. 83; svi.

search for virtue, @ iii. 27, iv. 31, E ii. 100

Will, see Voluntary Acts

306

Wine, G ii. 67, 68, iv. 9, 82, E& ii. 15, 18, 71, 118; as offering to God, F ii. 102 (see also Drunken- — ness)

Wings, of powers of God, E ii. 64

Winter, see Equinox, Time Wisdom, gen., Gi. 11, 56, 57,

90, ii. 12, 23, 40, 41, 44, 12, %5, 1654-1, 21, 23- 25; 28, 29, 33, 35, 39, 42-44, 61, iv. 1, 2, 6, 8, 11, 14, 25, 28, 29, 33, 35, 41, 46, 47, 51, 53, 59, 60, 62, 66-68, 70, 73-76, 91, 93, 94, 101, 103, 104, 108, 116, 121, 125, 134,

138-140, 143, 158, 159,

165, 172, 182, 184, 188,

193, 194, 198, 201, 217,

218, 232, 233, 243, EF i.

4, 8, 15, 23, ii. 12, 13, 15,

23, 36, 38, 44, 103, 108 ; is beautiful, G iv. 99; is daughter of God, G iv. 97; is motherless, G iv. 145 : ; is mother of all things, G iv. 47; is spiritual light, # ii. 7; is virgin, FH ii. 3

Wolfson, H. A., G i. 100 n., iv. 90 n., 125 n., 137 n., 147 n., 160 n., # i. 23 n., 90 n., 105 n.

Woman, contrasted with man as symbol of sense contrasted with symbol of mind, G i. 25-29, 33, 37, 43, 45, 47, 52, ii. 14, 26,

49, iii. 3, 18, 47, iv. 15, 38, 52, 148, 160, # i. 7,

INDEX

8; female as imperfect male, Li. 7

Wood, of ark, sym. incor- ruption, £ ii. 53, 57

Word of God, see God, Logos World, see Creation, Ele-

. ments, Nature Wreathed Wave, see Ark,

Table Writing, F ii. 41

Year, name = “ contains everything within _ it-

self,” EH i. 8, ii. 67 (see also Time)

Youth, see Life

Zillah, G i. 77 Zodiac, G iv. 164, E ii. 75-78,

109, 112-114 (see also under names of Con- stellations)

Zoor (Bibl. Zoar), name= ** mountain,” G iv. 50: sym. salvation or destruction, G iv. 50

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Jackson. 4 Vols. (Vols. I and II 3rd Jmp., Vols. III and IV 2nd Imp.) ,

Terence. John Sargeaunt. 2 Vols. (Vol. I 6th Imp., Vol. II 5th Imp.)

TertTuLiian: Apotoeia AnD De Specracuuis. T. R. Glover; Minucius Fetrx. G. H. Rendall. (2nd Imp.)

Vaterius Fraccus. J. H. Mozley. (2nd Imp. revised.) Varro: De Lineua Latina. R. G. Kent. 2 Vols. (2nd

Imp. revised.) Vetterus Patercutus anp Res Gerstar Divi Aveustt.

F. W. Shipley. Vireiw. H.R. Fairclough. 2 Vols. (Vol. I 17th Imp., Vol.

II 13th Imp. revised.) Virruvius: De Arcurrectura. F.Granger. 2 Vols. (Vol. I

Qnd Imp.)

GREEK AUTHORS

Acuities Tatius. S. Gaselee. (2nd Imp.) Agneas Tacticus, ASCLEPIODOTUS AND ONnaAsanpER. The

Illinois Greek Club. (2nd Imp.) Axrscutnes. C. D. Adams. (2nd Imp.)

4


Agscuytus. H. Weir Smyth. 2 Vols. (Vol. I 6th Imp., Vol. Il 5th Imp.)

AxcrpHron, AELIAN AND Puitostratus: Lerrers. A. R. Benner and F. H. Fobes.

Aprottoporus. Sir James G. Frazer. 2 Vols. (2nd Imp.) Aprottontus Ruoprius. R.C. Seaton. (4¢h Imp. Tue Apostotic Fatuers. Kirsopp Lake. 2 Vols. (Vol. I

8th Imp., Vol. Il 6th Imp.) Apptan’s Roman History. Horace White. 4 Vols. (Vol. I

3rd Imp., Vols. II, III and IV 2nd Imp.) Aratus. Cf. CaALLIMAcHus. Aristopuanes. Benjamin Bickley Rogers. 3 Vols. (Vols.

I and II 5th Jmp., Vol. III 4th Imp.) Verse trans. AristoTLe: Art or Rueroric. J. H. Freese. (3rd Imp.) AristoTLe: ATHENIAN ConstituTION, Euprmrian Eruics,

Virtues anp Vices. H. Rackham. (3rd Imp.) ArisTtoTLeE: GENERATION or Anrmats. A. L, Peck. (2nd

Imp.) a oe Merapnysics. H.Tredennick. 2 Vols. (3rd Imp.) AristoTLe: Merrroroxocica. H. D. P. Lee. ArtstoTLte: Mrvor Works. W. S. Hett. ‘ On Colours,”

““On Things Heard,” ‘‘ Physiognomics,” “‘ On Plants,” ** On Marvellous Things Heard,” ‘* Mechanical Problems,” ““On_ Indivisible Lines,” “‘ Situations and Names of Winds,” “‘ On Melissus, Xenophanes, and Gorgias.” (2nd Imp.)

AristoTLe: Nicomacnean Eruics. H. Rackham. (5th Imp. revised.)

ARISTOTLE: Oxrconomica anpD Macna Moratia. G. C. Armstrong. (With Metaphysics, Vol. II.) (3rd Imp.)

ArisToTLe: On THE Heavens. W.K.C.Guthrie. (3rd /mp.) ARISTOTLE: On THE Sout, Parva Naturatta, On Breartu. W.S. Hett. (2nd Imp. revised.)

AristoTLe: Orcanon. H. P. Cooke and H. ‘Tredennick. 3 Vols. Vol. I. (2nd Imp.)

ArisTtoTLe: Parts or Anrmars. A. L. Peck; Morron ann Procression oF Anrmats. E.S. Forster. (3rd mp.)

AristoTLe: Puysics. Rev. P. Wicksteed and F. M. Corn- ford. 2 Vols. (Vol. I 2nd Imp., Vol. II 3rd Imp.)

ARISTOTLE: Porrics and Loneinus. W. Hamilton Fyfe ; Demetrius on Styte. W. Rhys Roberts. (5th Jmp. revised.)


AristotLe: Porrtics. H. Rackham. (4th Imp.) ARISTOTLE: Prostems. W. S. Hett. 2 Vols. (Vol. I 2nd

Imp. revised.) ArIsToTLe: Ruerorica aD ALEXANDRUM. H. Rackham.

(With Problems, Vol. II.) Arrtan: History or ALEXANDER AND Inpica. Rey. E.

Iliffe Robson. 2 Vols. (2nd Imp.) ATHENAEUS: Derpnosopuistar. C. B. Gulick. 7 Vols.

(Vols. I, V and VI 2nd Imp.) Sr. Basir: Lerrers. R. J. Deferrari. 4 Vols. (2nd Imp.) CaLuimMAcHus AND L.ycopHron. <A. W. Mair; Arartuvs.

G. R. Mair. (2nd Imp.) Symon or Atexanpria. Rey. G. W. Butterworth. (3rd

mp. Cottutnus. Cf. Oppran. Darunis anD Cutor. Cf. Loneus. DemostTHENES I: Onyntutacs, Puitippics anp Mrnor

Orations: I-XVII anp XX. J. H. Vince. (2nd Imp.) DemostHenes [I]: Dre Corona ann De Fatsa LeGarione.

C. A. Vince and J. H. Vince. (3rd Imp. revised.) Demostuenrs II]: Merpras, Anprotion, ARISTOCRATES, ~

Timocrates, Aristoceiton. J. H. Vince. Demostuenes [V-VI: Private Orations anp In Nearram.

A. T. Murray. (Vol. [V 2nd Jmp.) DemostHenes VII: Funrerat Sprrecu, Eroric Essay,

Exorp1a AND Letters. N. W. and N. J. DeWitt. Dro Casstus: Roman History. E. Cary. 9 Vols. (Vols.

I and II 2nd Imp.) Dio Curysostom. 5 Vols. Vols 1 and II. J. W. Cohoon.

Vol. III. J. W.Cohoon and H. Lamar Crosby. Vols. IV and V. H. Lamar Crosby. (Vols. I-III 2nd Imp.)

Dioporus Sicutus. 12 Vols. Vols. I-VI. C. H. Oldfather. Vol. VII. C.L. Sherman. Vols. [IX and X. Russel M. Geer. (Vols. I-III 2nd Imp.)

Diocenrs Larrtius. R. D. Hicks. 2 Vols. (Vol. I 4th Imp., Vol. Il 3rd Imp.)

Dionysius or Haticarnassus: Roman Antiquities. Spel- man’s translation revised by E. Cary. 7 Vols. (Vols. I-IV 2nd Imp.) °

Errcretus. W. A. Oldfather. 2 Vols. (2nd Imp.) Euripipes. A.S. Way. 4 Vols. (Vols. I and II 7th Imp.,

Vol. Ill 6th Imp., Vol. 1V 5th Imp.) Verse trans.

6


Eusesius: Eccriestastican History. Kirsopp Lake and J.E.L.Oulton. 2 Vols. (Vol. 1 3rd Jmp., Vol. II 4th Imp.)

Gaen: On Tue Naturat Facutties. A.J. Brock. (4th Imp.) Tue Greex AntHotocy. W. R. Paton. 5 Vols. (Vols. I

and II 5th Imp., Vol. III 4th Imp., Vols. 1V and V 3rd Imp.

THE ee Bucotic Ports (THreocritus, Bron, Moscuus). J. M. Edmonds. (7th Imp. revised.)

Greek Execy anp [AMBUS WITH THE ANACREONTEA. J. M. Edmonds. 2 Vols. (Vol. I 3rd Imp., Vol. IJ 2nd Imp.)

Greek Martuematican Works. Ivor Thomas. 2 Vols. (2nd Imp.)

Heroprs. Cf. THropHrastus: CHARACTERS. _Heropotus. A. D. Godley. 4 Vols. (Vols. I-III 4th Imp.,

Vol. 1V 3rd Imp.) Hesiop anp THE Homeric Hymns. H. G. Evelyn White.

(7th Imp. revised and enlarged.) - Hippocrates AND THE FRAGMENTS OF HerRactettus. W.H.S.

Jones and E. T. Withington. 4 Vols. (Vols. I, II and 1V 3rd Imp., Vol. [1] 2nd Imp.)

Homer: [1t1ap. A. T. Murray. 2 Vols. (6th Imp.) Homer: Opyssry. A. T. Murray. 2 Vols. (7th Imp.) Isarus. E.S. Forster. (2nd Imp.) Isocrates. George Norlin and LaRue Van Hook. 3 Vols.

(Vols. I and III 2nd Imp.) St. Joun DamascenE: BartaaM AND Ioasapu. Rev. G. R. Woodward and Harold Mattingly. (2nd Imp. revised.)

Joserpnus. H. St. J. Thackeray and Ralph Marcus. 9 Vols. Vols. I-VII. (Vol. V 3rd Jmp., Vols. I and VI 2nd Imp.)

Jurran. Wilmer Cave Wright. 3 Vols. (Vol. I 2nd Jmp., Vol. Il 3rd Imp.)

Loneus: Darunis aNnD Cutor. ‘Thornley’s translation revised by J. M. Edmonds; and Partuentus. S. Gaselee. (3rd Imp.)

Lucian. A. M. Harmon. 8 Vols. Vols. I-V. (Vols. I, II and III 3rd Imp., Vol. [V 2nd Imp.)

Lycornron. Cf. CaLLiMAcuHus. Lyra Grarca. J. M. Edmonds. 3 Vols. (Vol. I 4¢h Imp.,

Vols. Il and III 3rd Imp.) Lysias. W.R. M. Lamb. (2nd Imp.) Mayetuo. W.G. Waddell; Protemy: Trerrasistos. F. LE.

Robbins. (2nd Jmp.)


Marcus Auretius. C. R. Haines. (4¢h Imp. revised.) Menanper. F.G. Allinson. (3rd Imp. revised.) Minor Artic Orators. 2 Vols. K. J. Maidment and

J.O. Burtt. (Vol. I 2nd Imp.) Nonnos: Dronystaca. W. H. D. Rouse. 3 Vols. (Vol.

III 2nd Imp.) Oprrran, CotLutuus, TrypHioporus. A. W. Mair. Papyri. Non-Lirerary Setections. A. S. Hunt and C. C.

Edgar. 2 Vols. (Vol. 12nd Imp.) Lirerary SELeEcttons. Vol. I (Poetry). D. L. Page. (3rd Imp.)

Partuentus. Cf. Loneus. Pausanrtas: Description or Greece. W. H. S. Jones. 5

Vols. and Companion Vol. arranged by R. E. Wycherley. (Vols. I and III 2nd Imp.) :

Puito. 10 Vols. Vols. I-V. F. H. Colson and Rey. G. H. Whitaker; Vols. VI-IX. F. H. Colson. (Vols. I-III, V-IX 2nd Imp., Vol. IV 3rd Imp.) Two Supplementary Vols. from the Armenian Text.

Ralph Marcus. Puitostratus: THe Lire or Apottonius or Tyana. F, C.

Conybeare. 2 Vols. (Vol. I 4th Imp., Vol. Il 3rd Imp.)

Puttostratus: Imacgines; CaALuistratus: DeEscrIprions. A. Fairbanks.

PuiLostratus AND Eunaprius: Lives or THE Sopuists. Wilmer Cave Wright. (2nd Imp.)

Pinpar. Sir J. E. Sandys. (7th Imp. revised.) Prato 1: Eurnypuro, Apotoey, Critro, PHaErpo, PHAaEpRus.

H. N. Fowler. (9th Imp.) Prato II: Tuearrerus anp Sopnist. H.N. Fowler. (4th

mp. aan III: Sratresman, Puitesus. H. N. Fowler; Ion. W.R.M. Lamb. (4th Imp.)

Prato IV: Lacues, Proracoras, Meno, Euruypemus. W.R. M. Lamb. (3rd Imp. revised.)

Prato V: Lysis, Sympostum, Goraras. W. R. M. Lamb. (4th Imp. revised.)

Prato VI: Cratryztus, ParmentpEes, GreaTeR Hipptras, Lesser Hirpras. H.N. Fowler. (3rd Imp.)

Prato VII: Tirmarus, Critias, CritorpHo, MEnExenus, Ert- sTULAE. Rev. R. G. Bury. (3rd Imp.)

Prato VIIl: Cuarmrpes, Atcisrapes, Hipparcuus, THE

8


Lovers, THeaces, Minos anp Eptnomis. W. R. M. Lamb. (2nd Imp.) ;

Prato: Laws. Rev. R. G. Bury. 2 Vols. (3rd Imp.) Prato: Repusiic. Paul Shorey. 2 Vols. (Vol. 1 4th Imp.,

Vol. II 3rd Imp.) PrurarcH: Morauta. 14 Vols. Vols. I-V. F.C. Babbitt ;

Vol. VI. W.C. Helmbold; Vol. X. H.N. Fowler. (Vols. I, III and X 2nd Imp.)

PrurarcH: Tue Paratzter Lives. B. Perrin. 11 Vols. (Vols. I, II, III and VII 3rd Imp., Vols. IV, VI, VIII-XI 2nd Imp.)

Porysius. W.R. Paton. 6 Vols. Procorius: History or roe Wars. H. B. Dewing. 7 Vols.

(Vol. I 2nd Imp.) Protemy: Trerrasisios. Cf. Maneruo. Quintus SmyrnaEus. A. S. Way. (2nd Imp.) Verse trans. Sextus Emprricus. Rev. R. G. Bury. 4 Vols. (Vols. I and

III 2nd Imp.) Sopnocres. F. Storr. 2 Vols. (Vol. 1 9th Imp., Vol. II 6th

imp.) Verse trans. Srraso: GrocrapHy. Horace L. Jones. 8 Vols. (Vols. I

and VIII 3rd Jmp., Vols. II, V and VI 2nd Imp.) Tueropurastus: CHaracters. J. M. Edmonds; Heropes,

etc. A. D. Knox. (3rd Imp.) TxHeopHrastus: Enquiry into Prants. Sir Arthur Hort.

2 Vols. (2nd Imp.) Tuucypipes. C.F. Smith. 4 Vols. (3rd /mp.) TrypHioporus. Cf. Oppran. XenopHon: Cyroparepia. Walter Miller. 2 Vols. (Vol. I

3rd Imp., Vol. II 4th Imp.) XenopHon: Hetuienica, ANABASIS, APOLOGY, AND Sympo-

sium. C. L. Brownson and O. J. Todd. 3 Vols. (Vols. I and IJI 3rd Jmp., Vol. II 4th Imp.)

XenorpHon: Memorasitia AND Orconomicus, E. C. Mar- chant. (3rd Imp.)

XenopHon: Scripta Minors. E.C. Marchant. (2nd Imp).

(For Volumes in Preparation see next page )


VOLUMES IN PREPARATION

GREEK AUTHORS

ArtstotLe: De Munpo, ete. D. Furley and E. S. Forster. Aristotte: History or Animats. A. L. Peck. Protinus. A. H. Armstrong.

LATIN AUTHORS

Sr. Aveustine: City or Gop. [Cicero :] Ap Herennium. H. Caplan. Cicero: Pro Srstio, In Vatinrtum, Pro Carrio, De Pro-

vinciis ConsuLARIBUS, Pro Batso. J. H. Freese and R. Gardner.

PHAEDRUS AND OTHER Fasuuists. B. E. Perry.

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Questions and answers on Exodus

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